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^1817-i8?2^^'''''^  Thurston, 
The  pastor 


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THE    PASTOE. 


PASTORAL  THEOLOGY. 


EXPERIENTIA  DOCENS,  DOCET,  DOCUIT. 


BY 

RT.  EEV.  GKEGOKY  THURSTON 'bEDELL,  D.D., 

BEDELI,   PUOFKSSOK   OF    PASTORAL  THEOLOGY   IN  THE  THEOLOGICAL   SEMINARY 

OF  THE    PROTESTANT    EPISCOPAL   CHURCH    IN   THE 

DIOCESE   OF  OHIO. 


PHILADELPHIA: 

J.  B.  LIPPINCOTT   &   CO. 

LONDON:    16  SOUTHAMPTON   ST.,  COVENT   GARDEN. 

188  0. 


Copyright,  1879,  bv  J.  B.  Lippincott  &  Co. 


TO 

THE    MEMOKT 

OF 

MY    FATHEE. 


ADVERTISEMENT. 


Experientia  docens,  docet,  docuit. 

This  Book  gives  the  results  of  experience.  It  is 
nothing  if  it  is  not  that.  It  is  a  history  rather  than 
a  didactic  essay.  It  is  to  be  read  between  the  lines  as 
a  memoir  of  a  most  happy  Pastoral  experience;  for 
every  principle  recommended  has  been  tested,  and 
every  method  proposed  has  been  tried.  Nor  is  any- 
thing suggested  for  adoption  that  has  not  been  found 
to  be  successful.  The  experience  of  nearly  nineteen 
years  of  Pastoral  life  has  been  carefully  measured,  by 
the  experience  of  other  Pastors  studied  during  twenty 
years  of  Episcopal  life.  The  latter  is  a  perpetual  review 
of  the  former.  If  it  cannot  remedy,  it  can  sometimes 
prevent  a  repetition  of  errors ;  and  in  this  lies  its  ad- 
vantage. Those  happy  early  days — sixteen  years  in 
the  Church  of  the  Ascension,  New  York,  and  nearly 
three  years  previous  in  the  Church  of  the  Holy 
Trinity,  West  Chester,  Pennsylvania — furnished  an 
experience  of  Pastoral  care  somewhat  remarkable  for 
its  variety  and  breadth :  and  I  have  been  repeating  the 
story  of  it  for  sixteen  years,  year  by  year,  to  successive 
classes  of  Theological  Students  in  Bexley  Hall,  the 
Theological  Seminary  of  the  Protestant  Episcopal 
Church  in  the  Diocese  of  Ohio.     So  that  this  Book 

1*  r> 


g  •  ADVERTISEMENT. 

has  been  in  preparation  for  some  years  longer  than 
Horace  deemed  necessary.  Whatever  may  be  its  de- 
ficiencies, it  does  not  lack  the  "  limse  labor." 

My  students  liave  listened  with  apparent  interest.  I 
give  them  due  credit  for  patience.  They  ha\e  fre- 
quently requested  me  to  put  the  lectures  into  a  per- 
manent form  as  a  Book.  I  now  comply  with  their 
request,  hoping  that  the  suggestions  which  follow  may 
not  lose  interest  in  their  eyes,  because  it  has  not  been 
possible  for  me  to  include  all  those  personal  reminis- 
cences which  flavored  them  in  the  lecture-room,  or  all 
those  comparisons  of  opinion  which  added  zest  to  the 
half-hours  after  lecture. 

In  writing  such  a  Book  it  is  not  possible  to  avoid 
egoism,  which,  as  I  suppose,  is  a  euphemism  of  these 
later  days,  for  what  in  my  younger  days  we  used  to 
know  as  egotism.  I  realize  the  danger.  Indeed  ex- 
perience, if  it  is  to  be  valuable  to  others,  must  be  per- 
sonal. How  can  any  man  tell  the  story  of  other  men's 
experience  ?  But  personal  experience  is  my  experience. 
To  give  to  it  the  form  of  impersonality  is  not  only  to 
take  from  it  freshness  and  force,  but  to  savor  of  affecta- 
tion. I  have  preferred  an  occasional  risk  of  egotism 
to  the  slightest  shadow  of  a  shade  of  affectation. 

Experience  which  has  anything  to  teach  may  hope 
to  be  useful  as  a  teacher.  I  hope  for  the  usefulness  of 
this  Book  the  rather  because  the  experience  which  it 
records  has  taught  me. 

Experieniia  docenSj  dooet,  docuit. 


CONTENTS. 


I. 
11. 


Advertisement 5 

Preliminary  :  prerequisites  for  the  study  .         .  9 
Introduction.     Part  I.  The  source  of  Clerical 

influence 15 

Part  II.   Clerical  Character       ....  25 

Suggestions  :  for  Teachers         ....  42 

Pastoral  Theology,  defined    ....  45 

The  Pastor's  Office 48 


PAKT  I.     INSTRUCTION. 

III.  The  Pastor  Catechising,    The  History^  Value, 

and  Duty  of  Catechising          ....  57 

IV.  Analysis  and  Explication  of  the  Catechism        .  7G 
V.         Mode  of  Catechising 90 

VI.     The   Pastor  preparing  for  Confirmation; 

its  Importance 102 

VII.         History,  Authority,  and  Intention  of  Confirma- 
tion         ...                 ....  109 

VIII.         The  Candidates 131 

IX.         Qualifications  and  Tests 154 

X.         Instimction  folloioing  the  Rite  .         .         .         .170 

XI.         Helps  to  the  Confirmed 192 

XII.     The  Pastor  Preaching.     History  and   Value 

of  Preaching  .....••  203 

XIII.  Object  and  Method 225 

XIV.  The  Subject  of  Preaching 237 

XV.          What  are  not  its  Topics 251 

XVI.         Its  Power 2G1 

XVII.         The  Matter  of  Preaching  ,         .         .         .         .270 

XVIII.         Style  and  Language 277 


CONTENTS 


ClIAPTEE 

XIX. 

XX. 

XXI. 

XXII. 

XXIII. 


Written  or  Extempore  .... 
Species  and  Characteristics  of  Sermons 
Choice  and  Ti^eatment  of  Texts 
Preparation  for  Preaching    . 
The  Pastor  in  Social  Instruction. 
Importance,  Advantages,  and  Methods 


PAOB 

297 
316 
337 
354 

367 


PAKT  II.     ADMINISTKATION. 

XXIV.     A  Pastoral  Chahqe:  its  Li^nits  and  Extent  385 

The  Pastor  administering  by  Sacraments  388 

XXY.     The  Pastor  Visiting  ;  its  Advantages         .  389 

XXVI.         The  Difficulties 400 

XXVII.         Practical  Hhits 406 

XXVIII.    The  Pastor   treating  various  cases  of 

RELIGIOUS  experience  ....  434 

XXIX.         Treatment  of  Cases 441 

XXX.         Treatment  of  Cases 461 

XXXI.         Treatme?]^  of  Cases 473 

XXXII.     The  Pastor  in  his  Sunday-Schools  :   his 

Relations  and  Responsibilities   .         .         .  485 

XXXIII.  Objects  and  Method 501 

XXXIV.  The  Pastor's  direction  of  Activities     .  517 
XXXV.     The  Pastor's  Parochial  Administration  : 

Parochial  Relations 537 

XXXVI.        Parochial  Duties  .                 ....  553 


PAKT  III.     DISCIPLINE. 

XXXVII.     The  Pastor  exercising  Discipline 
The  Pastor  a  Gentleman. 
Manners  m^aketh  Man 
Conclusion         .... 


671 

583 
594 


PRELIMINARY. 


The  announcement  of  our  theme  is  Evangelical. 
The  very  idea  of  Pastorship  is  significant  of  the 
Gospel.  No  other  religion  than  that  of  Christ  ab- 
sorbs all  ideas  of  ministration  within  the  idea  of 
Pastorship,  and  concentrates  the  thoughts  of  its  min- 
istry upon  Pastoral  care.  Its  Divine  Author,  their 
Divine  Exemplar,  presents  himself  as  the  Shepherd 
of  his  flock.  He  has  left  no  more  attractive  portrait 
of  himself  than  as  one  going  forth  ]:>efore  his  Sheep, 
guiding  them  into  green  pastures,  guarding  them  from 
wolves,  carrying  the  lambs  in  his  bosom,  gently  lead- 
ing the  mothers  whose  young  ones  gambol  at  their 
sides,  folding  the  flock  within  safe  bounds,  and,  when 
the  necessity  has  arisen,  willingly  giving  his  life  for 
the  Sheep.  Such  a  picture  covers  every  feature  of  a 
Gospel  ministry.  The  idea  of  Pastorship  is  not  only 
essential  to  it,  but  it  is  the  whole  of  it.  Teaching,  ad- 
ministration and  discipline,  indeed  all  the  offices  of  the 
ministry,  and  all  its  functions,  are  included  under  this 
term. 

Christ  calls  his  ministers  to  be  Pastors  of  his  flock. 
Therefore  before  entering  on  the  work  of  the  ministry, 
it  is  necessary  to  become  familiar  with  those  principles 
which  ought  to  guide  Pastoral  care,  and  which  secure 
success  in  it. 

A*  9 


IQ  PRELIMINARY. 

Such  is  the  general  subject  of  the  following  treatise. 

For  a  successful  prosecution  of  the  study  of  Pastoral 
Theology  three  conditions  are  required  on  the  part  of 
a  student : 

1.  A  theoretical  knowledge  of  Tlieology. 

2.  An  experimental  knowledge  of  religion. 

3.  A  degree  of  practical  knowledge  of  human  nature. 

1.  A  theoretical  knowledge  of  Theology. — The  stu- 
dent should  have  a  clear  apprehension  of  the  system  of 
divine  truth;  or  in  another  form — his  knowledge  of 
divine  truth  should  be  systematized.  He  should  know 
not  only  what  is  truth,  but  what  are  the  different  parts 
of  revealed  truth,  and  the  relations  of  the  several  parts  in 
the  divine  system.  A  man  who  is  to  fight  such  a  battle 
for  God  must  thoroughly  understand  his  weapons,  their 
point,  their  edge,  their  temper,  their  endurance.  Under- 
standing them,  he  can  hopefully  handle  them ;  he  can 
enter  upon  the  practice  of  this  sword  exercise — the  cut, 
the  thrust,  the  parry,  the  guard  of  "the  sword  of  the 
Spirit.'^  The  Word  is  the  Pastor's  only  weapon.  A  true 
Theology  puts  him  in  entire  possession  of  it.  Then 
Pastoral  Theology  teaches  him  at  what  sins  a  truth 
may  be  aimed,  what  virtues  it  will  sustain,  Avhat  diffi- 
culties it  will  relieve,  what  errors  it  will  demolish. 
The  successful  student  will  know  the  length  of  the 
blow  which  any  particular  truth  will  give,  without 
coming  into  collision  with  other  truths ;  when  to  trans- 
fer himself  from  an  exhausted  to  a  fresh  truth ;  when 
a  verity  will  parry  a  blow,  and  when  it  will  give  a 
blow  that  shall  divide  asunder  joints  and  marrow,  and 
discern   the    thoughts    and    intentions   of    the   heart. 


PREREQUISITES.  H 

Evidently,  unless  a  student  possesses  the  information 
which  is  to  be  applied,  he  will  vainly  study  the  science 
of  its  application.  A  knowledge  of  systematic  Divinity 
is  therefore  pre-supposed. 

2.  An  experimental  knowledge  of  religion. — The 
student  is  supposed  to  be  a  Christian ;  but  more  than 
that,  a  spiritual  minded  Christian. 

Nor  is  this  all.  A  student  in  Pastoral  Theology 
ought  to  have  attained  the  rank  of  an  experienced 
Christian.  Not  a  novice;  he  should  have  made 
some  good  degree  of  progress  in  the  Christian  life. 
For  he  is  to  study  methods  of  dealing  with  souls  in 
all  stages  of  spiritual  education.  How  can  he  under- 
stand the  true  value  or  use  of  these  methods  if  his  ex- 
perience is  confined  to  the  first  stage,  if  he  himself  be 
merely  in  the  childhood  of  religious  life?  A  good 
degree  of  religious  experienee  is  therefore  pre-supposed. 

3.  A  degree  of  practical  knowledge  of  human  nature. 
— The  Pastor  is  to  deal  with  men.  Humanity  as  it  is, 
is  the  arena  of  all  his  conflicts  and  his  victories.  Men 
of  all  characters,  in  all  positions,  amidst  all  circum- 
stances, are  to  feel  his  influence.  They  come  to  him 
for  guidance;  or  he  is  to  volunteer  his  service.  He  is 
to  be  in  turn,  preacher,  teacher,  counsellor,  comforter, 
father,  brother,  friend.  The  Pastor  must  therefore  be 
a  whole  man,  and  wholly  a  man ;  thoroughly  versed  in 
the  intricacies  of  human  composition,  and  the  windings 
of  human  life.  Consequently  one  who  is  studying 
how  to  become  such  a  Pastor,  must  already  in  some 
degree  understand  that  nature  with  which  he  is  to 
deal.  Our  science  takes  cognizance  of  all  sides  of  that 
strange  character  which  is  known  as  man ;  men,  women, 


1 2  PRELIMINARY. 

and  children ;  the  hard  and  the  coarse  in  nature,  the  re- 
fined and  gentle,  the  considerate  and  the  selfish,  the 
good  and  the  wicked;  proud,  humble,  open  sinners; 
profligate,  vile,  secretly  profiine,  the  hypocritical ;  and 
the  virtuous.  No  man  can  pursue  the  study  of  this 
science  with  profit  to  whom  the  existence  of  these 
varieties  of  character  is  merely  a  theory.  Some  ex- 
perience  in  life  and  some  familiarity  with  human  nature, 
are  therefore  pre-supposed. 

The  study  of  Pastoral  Theology  is  usually  placed  at 
a  late  date  in  a  seminary  course  in  order  that  these  con- 
ditions may  be  realized.  Most  of  our  readers  have 
doubtless  seen  much  of  life.  Some  may  have  struggled 
with  difficulties,  and  looked  the  hard  sides  of  human 
nature  closely  in  the  face ;  perhaps,  too,  they  may  have 
warmed  their  hearts  beside  its  genial  generosity.  Na- 
ture yields  her  knowledge  very  readily  to  one  who 
struggles  for  it.  She  is  never  taciturn  except  to  those 
who  do  not  take  the  trouble  to  force  her  to  speak.  All 
have  reached  an  age  when  even  small  powers  of  obser- 
vation or  reflection  must  have  produced  a  somewhat 
practical  character. 

Having  studied  Theology  theoretically,  no  deficiency 
of  theological  information  in  our  readers,  is  to  be  feared. 

All  our  students  are  children  of  God  by  faith  in 
Jesus  Christ :  and  probably  all  have  attained  to  a  good 
degree  in  a  religious  life.  Yet  at  this  point  the  chief 
anxiety  of  a  Teacher  of  this  science  will  arise. 

A  danger  springs  from  the  spirit  of  secularization 
even  whilst  one  is  pursuing  studies  of  a  Theological 
Seminary.  Familiarity  with  the  science  of  religion  is 
very  apt  to  cause  religion  itself  to  degenerate  into  mere 


PREREqUISITES.  I3 

science.  Time  absorbed  in  studying  tlie  literature  or 
theory  of  the  Bible,  is  apt  to  be  stolen  from  the  practical 
application  of  its  teachings.  Satan  is  very  subtle.  We 
are  very  weak.  "Watchfulness  and  prayer  indeed  are 
mighty.  But  there  is  not  always  as  much  watchful- 
ness and  prayer  within  a  Seminary,  and  especially  with- 
in our  own  rooms  in  it,  as  we  intended  to  carry  there, 
or  know  to  be  needed.  And  yet  in  preparing  for  the 
Pastoral  work,  we  need  the  same  spiritual  qualifications 
which  we  shall  require  for  the  discharge  of  it.  The 
soul  must  be  consecrated  to  Christ ;  must  be  absorbed 
with  the  love  of  souls  for  whom  Christ  died.  And  in 
order  to  this,  a  student  must  have  a  real  experience  of 
the  love  of  Christ  to  himself,  be  satisfied  that  his  re- 
generation was  that  which  the  baptismal  sign  signified, 
a  new  birth  by  the  power  of  the  Holy  Ghost,  that  hav- 
ing been  made  partaker  of  the  spiritual  nature,  he  is 
enjoying  a  peace  which  flows  from  undoubting  faith  in 
God's  covenant  through  Christ.  Personal  religion  in 
this  student  is  not  to  be  a  theory,  but  an  affection,  a 
feeling,  a  life.  Love  for  the  work,  springing  out  of 
gratitude  and  love  for  the  Master,  is  the  essential  ele- 
ment of  successful  study  for  it,  just  as  that  love  in- 
tensified— as  it  burned  in  the  Saviour's  own  bosom — is 
to  be  the  real  element  of  success  in  practising  it. 

Let  this  question  be  examined  again. 

The  essence  of  a  call  to  the  ministry  is  an  absorbing 
love  for  Christ  and  for  the  souls  whom  he  has  redeemed. 
If  the  call  be  absent,  it  is  of  little  use  to  study  the 
method  of  exercising:  it. 

Let  the  question  be  examined  again,  if  not  to  decide 
a  doubt,  better  still  to  arouse  a  truer  consciousness  of 

2 


1 4  PRELIMINAR  Y. 

motives,  and  a  liigher  appreciation  of  the  student's 
sacred  position. 

These  considerations  open  the  way  for  a  nearer  ap- 
proach to  the  science  which  is  to  engage  our  studies. 
But  upon  the  threshold  we  are  met  with  a  vital 
question, 

What  is  the  source  of  clerical  influence  f 


PERSONAL  CLERICAL  CHARACTER  THE 
SOURCE  OF  CLERICAL  INFLUENCE.- 


INTRODUCTION. 

PAET   I. 

The  Source  of  Clencal  Influence. 

Before  presenting  the  topic  positively,  light  will  be 
thrown  on  it,  if  we  consider  some  sources  of  clerical 
power  that  have  been  exhausted  by  the  drains  of  the 
ages,  and  are  now  dried  up. 

The  history  of  Christianity  presents  some  curious 
phenomena  in  the  progress  of  the  search  after  clerical 
influence.  For  one  of  the  earliest  necessities  of  a  min- 
istry in  an  organized  Church  is  power.  Especially  does 
the  ministry  of  the  Gospel  need  power,  forced  to  a  con- 
tinual struggle  against  opposition,  inborn,  inbred,  and 
cherished.  So  that  a  desire  on  the  part  of  the  Christian 
ministry  to  possess  power,  is  both  natural  and  neces- 
sary ;  and  arises  out  of  the  very  condition  in  which 
it  is  placed.  For  a  ministry  of  religion  must  possess 
power,  in  order  to  success. 

Our  Saviour's  example  is  instructive.  He  needed  to 
exhibit  power,  so  that  men  might  respect  his  mission. 
Nor,  under  the  circumstances,  could  his  moral  influence 
alone  have  sufficiently  enforced  his  claims.     Therefore, 

15 


16  PERSONAL    CLERICAL  CHARACTER 

He  added  to  it  a  manifestation  of  miraculous  gifts. 
So  the  Apostles,  initiating  a  new  religious  system,  re- 
quired and  possessed  miraculous  powers.  These  tended 
to  prepare  the  Avay  for,  and  to  enforce,  that  moral  influ- 
ence on  which  Christianity  mainly  depends  for  suc- 
cessful advancement.  But  near  the  close  of  the  first 
century  miraculous  powers  became  extinct.  The  min- 
istry was  then  left  to  its  own  internal  resources. 
During  the  purer  ages,  that  moral  power  proved  to 
be  sufficient,  which  resulted  from  weight  of  personal 
character,  and  from  a  common  acknowledgment  that 
the  ministry  of  Christ  was  divinely  appointed.  These 
gave  sufficient  effect  to  clerical  instruction.  As  our 
Saviour  and  his  Apostles  in  their  times,  so  the  clergy 
of  the  earliest  centuries  in  their  day  perceived  no  reason 
for  separating  themselves  in  rank  from  their  flocks ;  no 
necessity  for  taking  upon  themselves  the  peculiarities 
of  a  Caste. 

There  is  a  distinction  between  the  idea  of  Order  and 
Caste.  Order  is  a  separation  of  office,  authority,  and 
employment,  among  those  who,  in  all  other  respects,  are 
upon  equality.  Caste  is  a  separation  of  quality;  an 
essential  separation  of  rank ;  as  when  birth,  or  office, 
takes  one  out  of  a  natural  position,  and  places  him  in 
an  artificial  position,  above  or  below  those  who  are 
otherwise  his  equals ;  and  thereby  separates  the  two  in 
habits,  thoughts,  and  feelings.  Now  the  ministers  of 
Christ  were  always  an  Order ;  and  from  the  beginning 
were  separated  from  other  Christians  so  far  as  office, 
spiritual  authority  and  employment  were  concerned ; 
but  no  further.  They  were  not  a  caste ;  not  a  class 
distinct  in   all  relations   from  other  Christians.     The 


THE  SOURCE  OF  CLERICAL  INFLUENCE.       17 

Levites  were  a  Caste,  not  merely  an  Order.  Brahmin 
priests  are  a  Caste.  Russian  priests,  until  1869,  were 
a  hereditary  Caste.  Romish  priests  are  a  Caste.  The 
Ministry  is  an  Order. 

Our  Saviour,  except  in  his  official  character,  was  one 
of  the  people ;  a  Nazarene,  a  carpenter,  a  tax-payer,  a 
citizen.  The  Apostles,  except  in  their  official  position, 
were  parts  of  the  community ;  fishermen,  tent-makers, 
working  with  their  own  hands  so  as  not  to  be  charge- 
able, dressing  like  .the  people  and  living  among  them. 
In  like  manner,  the  clergy  of  the  earlier  Christian 
Church  recognized  no  distinction  in  themselves  from 
the  members  of  their  flocks,  except  what  arose  from 
their  divine  appointment  as  teachers.  They  were  still 
a  part  of  that  community,  within  which  they  exercised 
spiritual  gifts. 

But  as  corruptions  increased  in  the  Church,  a  new 
phase  of  clerical  ideas  arose.  Perhaps  as  corruptions 
increased,  the  necessity  for  more  power  to  contend  with 
corruptions  seemed  also  to  increase.  Most  probably 
the  thirst  for  authority  was  aggravated  as  the  possibility 
of  obtaining  it  became  manifest.  Such  a  forgetfulness 
of  Gospel  simplicity  is  not  unnatural.  The  temptation 
always  exists.  The  danger  is  always  to  be  guarded 
against. 

A  great  impulse  to  this  perversion  of  clerical  power 
was  aiforded  by  that  false  doctrine  concerning  the  Sacra- 
ments, which  before  many  ages  became  common  in  the 
Church.  The  idea  of  the  Lord's  Supper  was  gradually 
changed,  in  the  conceptions  of  the  Church.  From  a 
simple  common  feast  of  love  following  upon  the  com- 
memoration of  the  sacrifice  once  offi^red,  and  having  the 


18  PERSONAL   CLERICAL    CHARACTER 

nature  of  a  Sacrament  because  it  was  an  ordained  out- 
ward sign  and  pledge  of  an  inward  spiritual  grace  re- 
ceived, it  was  changed  to  a  mystery  which  assumed  to 
repeat  an  actual  sacrifice  of  Christ  upon  a  Christian 
altar ;  and,  pari  passu  with  that  perversion,  went  on 
the  separation  of  the  clergy,  who  accomplished  the 
miracle,  from  the  people,  and  their  formation  into  a 
priestly  Caste. 

During  many  ages,  the  priests  of  a  debased  Chris- 
tianity were  as  actually  a  Caste,  as  are  the  priests  of 
Hindooism.     Transmission  of  authority  among  those, 
took  the  place  of  the  inheritance  of  authority  among 
these.     An  idea  of  indelibility  in  the  Christian  priestly 
office  was  as  effectual  a  security  of  power  to  them,  as 
birthright  into  office  is  for  a  Hindoo.     The  ministry 
became  a  close  corporation;    perpetuated   by  its   own 
officers ;  dependent  on  its  own  choice.     The  people  had 
no  part  and  no  voice  in  it.     Kept  aloof  by  fear,  or 
standing  afar  off  in  distrust,  there  were  no  common 
sympathies  between  them.     It  became  the  policy  of  the 
Clergy  to  encourage  an  entire  separation  of  interests. 
They  assumed  a  peculiar  dress ;  resided  in  their  own 
communities.     Deprived   of   family  ties,  and   lost   to 
social  instincts,  monasticism  became   their  natural  re- 
source.    But  when,  under  the   monastic  system,  indi- 
vidual influence  was  gradually  merged  in  the  idea  of 
corporate  power,  individual  character  became  of  minor 
importance.     And  when  the  influence  of  character,  and, 
with  it,  its  true  moral  power  disappeared,  a  necessity 
arose  for  finding  some  substitute.     That  substitute  was 
discovered  in  the  creation  of  a  spiritual  tyranny.     At 
last,  then,  the  priestly  Caste  became  complete  in  all 


THE  SOURCE  OF  CLERICAL  INFLUENCE.       19 

features;  and,  with  an  iron  rod  it  ruled  the  Church; 
ruled  the  nations  which  bore  the  Christian  name. 
Separated  in  all  respects  from  the  people,  wielding  by 
divine  right  a  sacramental  miracle,  and  holding  the  key 
to  temporal  pains  and  pleasures,  as  well  as  to  eternal 
punishments  and  rewards,  the  Christian  ministry  had 
forgotten  that  they  were  servants,  whilst  they  assumed 
mastership :  and  the  Christian  family  presented  the 
strange  spectacle  of  a  complete  division  into  two  classes 
— spiritual  tyrants,  and  spiritual  slaves. 

The  Reformation  was  a  resurrection.  Dormant  ideas, 
dead  thoughts,  awoke  to  life.  And  though  the  true 
notion  of  the  ministry  had  apparently  gone  to  dust, 
sepulchred  for  generations  among  lost  things,  yet  was  it 
instantly  revivified  by  returning  Christian  conscious- 
ness. A  reaction  was  to  be  expected.  A  reaction 
occurred.  Priestly  Caste  disappeared  in  the  Reforma- 
tion ;  it  melted  away  before  that  Truth,  whose  beams 
gave  light  to  the  mind  and  warmth  to  the  affections. 
Falsehoods  upon  which  its  ideas  were  based  vanished. 
It  was  impossible  to  maintain  a  priestly  Caste  when 
the  Sacrament  had  ceased  to  be  a  sacrifice ;  when  the 
altar  resumed  its  higher  position  as  a  Table  for  a  sacra- 
ment of  love ;  when  confession  was  reduced  to  brotherly 
communion,  and  absolution  was  again,  as  at  the  be- 
ginning, only  a  preaching  of  the  Gospel  of  the  Lord's 
foro-iveness. 

But  unfortunately  this  reaction  did  not  stop  at  the 
point  of  truth.  Human  ideas,  loosed  from  an  extreme, 
always  swing  to  the  opposite,  vibrating  often  between 
ultimates,  before  they  assume  the  true  poise.  And  so 
men's  ideas  gradually  tended  toward  the  destruction  of 


20  PERSONAL   CLERICAL   CHARACTER 

the  idea  that  the  Christian  ministry  is  even  an  Order. 
Happily  the  Ministry  regained  its  share  in  the  sympa- 
thies of  the  Christian  people.  Entering  into  their  life, 
their  habits,  their  family  relations  and  social  enjoy- 
ments, it  became  part  of,  and  partook  in,  all  the  in- 
terests of  the  Christian  commonwealth.  Gradually  the 
lay  people  re-asserted  their  forgotten  right  to  a  voice  in 
the  appointment  of  ministers.  But  gradually,  and  surely, 
the  reaction  progressed,  swinging  public  opinion  away 
from  the  truth  that  the  minister  is  divinely  appointed ; 
and  from  its  necessary  concomitant,  that  such  a  divinely 
appointed  ministry  is  an  Order  to  be  perpetuated  by 
divine  regulation.  At  last  the  Church  became  familiar 
with  a  new  theory  of  Ecclesiastical  Government:  a  last 
stage.  Independency  and  Congregationalism ;  a  theory 
as  different  from  Apostolic  truth  on  the  better  side, 
as  the  theory  of  Romanism  was  opposed  to  Apostolic 
truth  on  the  worse  side.  Now  appeared,  opposite  to 
Caste,  an  idea  of  Parity.  The  ministry,  no  longer  sep- 
arated from  the  people,  having  returned  to  their  former 
relations  among  the  people,  was  scarcely  distinguished 
any  longer,  (theoretically,)  even  as  an  office,  from  those 
whom  it  served.  All  were  priests ;  all  had  equal  right 
to  minister;  all  were  equally  consecrated.  Only  for 
convenience  special  public  duties  were  laid  upon  a  few. 
Vinet  clearly  enough  sets  forth  this  idea — although  not 
always  quite  consistent  with  himself.  "For  us,'^  he 
says,  "who  do  not  receive  the  real  presence,  what 
remains  in  the  minister  when  once  the  supernatural 
gifts  have  ceased  ?  The  Christian,  only  the  Christian, 
consecrating  his  activity  to  make  others  Christians,  and 
to  confirm  in  Christianity  those  who   have  embraced 


THE  SOURCE  OF  CLERICAL  INFLUENCE.       21 

this  religion.  He  does  habitually,  what,  occasionally, 
and  in  a  special  manner,  all  Christians  should  do.  He 
does  it  with  a  degree  of  authority  proportioned  to  what 
we  may  suppose  a  man  has  of  knowledge  and  fitness, 
who  has  consecrated  himself  exclusively  to  that  work. 
But  he  has  no  revelation  peculiar  to  himself.  .  .  .  He 
is  a  steward,  a  manager  of  the  common  interest.  If 
he  thinks  it  right,  according  to  the  word  of  St.  Paul, 
that  believers  should  obey  him  as  their  spiritual  ruler, 
the  sense  in  which  he  understands  this  leaves  intact  the 
liberty  and  responsibility  of  those  who  obey."*  Or,  as 
we  understand  this  statement,  the  ministry  is  self-con- 
secrated ;  its  authority  is  derived  from  its  own  self- 
appreciation  of  knowledge  and  fitness,  and  from  the 
consent  of  the  people  to  that  estimate.  The  ministry  is 
no  longer  an  Order;  is  no  longer  separated  even  in  office; 
derives  no  authority  from  that  office ;  each  minister  is 
on  a  par  with  every  other  Christian,  even  in  duties, 
except,  as  weight  of  character,  or  some  acknowledged 
fitness  for  the  public  service  of  a  congregation,  tempo- 
rarily elevates  him. 

We  shall  not  stay  to  discuss  either  extreme  of  those 
divergent  theories.  It  is  well  for  the  Clergy  to  under- 
stand, however,  that  this  last  view  is  the  popular  and 
prevailing  idea  of  ministerial  authority  in  our  day. 

The  course  of  Church  history  reads  us  then  an 
instructive  lesson  on  the  idea  of  clerical  power.  As 
on  other  topics,  its  examples  produce  a  philosophy,' for 
those  who  understand.  The  principles  established  and 
illustrated  by  our  Saviour  and  his  Apostles  were  truth. 

*  Yinet,  Pastoral  Care. 


22  PERSONAL    CLERICAL   CHARACTER 

Error  has  vibrated  between  two  extremes ;  between  Caste 
and  absolute  Parity;  showing  itself  an  error  by  just 
so  many  degrees  as  it  departed  from  the  early  and 
scriptural  standard  of  truth,  and  approached  either  of 
these  erroneous  notions. 

The  Reformation  in  the  Church  of  England  en- 
deavored to  strike  the  poise  between  extremes,  and  in 
most  respects  succeeded.  But  the  peculiar  political 
events  which  accompanied,  and  the  political  relations 
which  followed  that  Reformation,  have  necessarily 
caused  some  deviation  from  the  Apostolic  model.  Re- 
lieved from  political  complications  by  the  Revolution, 
our  Church  has  realized  again  the  primitive  relations 
between  the  ministry  and  the  people. 

With  us  the  Clergy  are  an  Order :  i.e.,  a  rank  among 
Christians  charged  with  special  duties;  but  separated 
from  the  rest  only  so  far,  and  to  that  end.  They  are 
set  apart  by  divine  authority  for  the  work  of  the  min- 
istry; and  according  to  the  divine  regulation,  the  Order 
is  perpetuated  by  tactual  succession.  But  this  truth  is 
not  subject  to  any  of  the  evils  of  the  Caste-idea.  No 
one  rises  to  this  ministerial  Order  without  consent  of  the 
people  out  from  whom  he  comes.  By  constant  infusion 
of  new  elements  fresh  from  the  people,  the  whole  Order 
is  popularized  in  its  feelings.  But  more  than  this,  our 
doctrine  has  seized  and  appropriated  all  that  was  true 
on  this  topic  in  ideas  of  the  Reformation :  true  tlien, 
because  an  older  truth,  even  from  Apostolic  days.  The 
ministry  are  in  all  respects  part  of  the  people;  live 
among  them,  share  their  habits,  manners,  family  ties, 
social  enjoyments;  eat  with  them,  dress  like  them, 
think  as  they  do,  participate  in  all  their  ideas.     It  is  an 


THE  SOURCE  OF  CLERICAL  INFLUENCE.       23 

Order,  its  authority  divine  and  its  perpetuity  divinely 
arranged;  but  still  it  is  merely  an  Order  among  the 
people. 

You  will  infer  then  that  I  derive  clerical  influence 
from  a  double  source ;  from  its  divine  authority,  and 
from  the  popular  estimation  in  which  it  is  held. 
Rightly  so.  It  has  of  truth  both  these  elements  of 
power.  But  in  respect  to  the  first,  let  us  appreciate 
the  day  in  which  we  live.  Present  ideas  most  concern 
us.  However  attractive  are  the  relics  of  the  past,  men 
are  not  accustomed  now  to  live  in  tombs  for  sake  of 
a  companionship  with  past  ideas.  If  this  generation 
shall  not  understand  or  appreciate  our  thoughts,  we  will 
do  well  to  lay  aside  all  that  may  not  be  indispensable 
in  theory,  and  learn  to  think  as  they  do.  We  must 
be  men  of  this  day.  And,  consequently,  it  should  be 
impressed  on  our  minds,  that  this  age  does  not  allow 
any  particular  weight  to  theories  of  divine  right. 

Indeed  it  has  become  popular  even  in  our  own 
Church,  to  depreciate  this  divine  truth.  It  does  not 
tally  with  extreme  ideas  of  liberty  in  human  govern- 
ment, those  which  border  on  licentiousness.  And,  con- 
sequently, there  is  a  strong  temptation  to  desert  this 
important  verity, — that  Christ  has  regulated  the  affairs 
of  his  Church,  and  especially  the  mode  of  perpetuating 
his  ministry  :  whicii  regulations  are  to  be  found  in,  and 
interpreted  by.  Apostolic  precept  and  practice.  Instead 
of  that  truth,  there  is  a  prevailing  tendency  to  assert 
that  the  foundations  of  the  Church  were  laid  in  purely 
democratic  methods,  upon  the  choice  of  the  people,  and 
their  sense  of  the  expediency  of  the  system.  We  yield 
to  such  a  theory — no,  not  for  a  moment.     Our  Church 


24  PERSONAL    CLERICAL    CHARACTER 

bases  her  rules  upon  Scripture,  and  upon  ancient 
authors;  upon  divinely  inspired  directions,  interpreted, 
so  far  as  may  be  needed,  by  the  earliest  Christian 
custom.  We  have  no  question  of  the  truth  of  the  Divine 
appointment  of  our  ministry y  and  that  Christ  himself  di- 
rected the  mode  of  its  perpetuation  by  a  tactual  succession 
unhrohen  from  Apostolic  days.  And  inasmuch  as  it  is 
true,  it  is  to  be  inculcated.  Judiciously  taught  it  will 
benefit  a  congregation ;  and  a  right  appreciation  of  it 
will  also  increase  our  solemn  sense  of  responsibility  to 
God,  and  of  obligation  to  be  faithful  to  souls  whom 
He  has  committed  to  our  care.  But  injudiciously 
obtruded,  tenaciously  insisted  on,  forced  upon  unwilling 
ears,  and  presented  in  such  a  manner  as  to  lead  our 
])eople  to  think  that  we  feel  ourselves  elevated  by 
Divine  intention  beyond  their  reach  and  beyond  their 
sympathies,  and  more  especially,  if  the  cherishing  of 
such  an  idea  should  separate  us  in  the  least  degree  from 
perfect  unity  of  feeling  with  the  people  of  our  charge, 
this  idea  of  clerical  authority  will  annihilate  our  power. 
Whilst,  then,  theoretically,  our  divine  appointment  is 
an  element  of  j)ower;  practically,  under  prevailing 
sentiments,  it  will  not  be  an  element  of  influence. 

We  return,  then,  from  this  negative  view  of  our 
subject,  to  reaffirm  the  positive  side  of  it;  which  is 
the  special  purpose  of  the  present  Introduction. 


THE  SOURCE  OF  CLERICAL  INFLUENCE.       25 


PAET  II. 

The  Source  of  Clerical  Influence  is  Personal  Clerical 
Character. 

Nothing  remains  from  the  conflicts  of  the  clergy  with 
past  generations,  but  Clerical  Character. 

The  clergy  have  no  spiritual  power  apart  from  their 
moral  influence ;  that  idea,  although  once  maintained, 
has  disappeared.  They  have  no  sacramental  miracle 
by  which  to  enforce  a  tyranny  over  consciences.  That 
idea,  once  held,  has  been  exploded.  Even  their  divine 
Ordination,  their  right  as  heavenly  ambassadors  by 
virtue  of  office  divinely  bestowed,  (as  I  have  already 
said,)  has  been  thrust  out  of  sight  by  the  hurry  of  new 
and  false  ideas. 

So  that,  practically,  nothing  remains  to  be  a  source 
of  clerical  influence  in  this  age,  except  individual 
clerical  character.  Nor  need  we  desire  any  other  in- 
fluence. Enough  respect  exists  for  the  sacred  duties  of 
the  ministry  to  give  to  every  one  whose  character  is 
worthy  of  it,  a  position  in  the  community  equal  to, 
inleed,  as  a  general  rule,  higher  than  his  proportionate 
worth,  and  sufliciently  elevated  to  accomplish  all  the 
spiritual  ends  for  which  the  ministry  was  appointed. 

Clerical  character  has  relation  to  three  great  depart- 
ments of  the  Pastoral  office;  namely.  Instruction, 
Administration,  and  Discipline.  And  with  respect  to 
each  of  them,  the  bearing  of  each  distinct  element  of 
character  will  be  apparent,  as  soon  as  it  is  mentioned. 
For  character  is  formed  of  various  elements:  among 
which  may  be  specified  for  our  present  purpose,  Intel- 


26  PERSONAL   CLERICAL   CHARACTER 

lectual,  moral,  social,  practical,  and  spiritual  character; 
and  the  hio-hest  excellence  in  each  element  of  this 
character  is  necessary  in  order  to  the  highest  success  in 
each  department  of  Pastoral  life. 

I  write  for  the  Instructors  of  men ;  and  that  in  an 
age  noted  for  its  intellectual  achievements.  The  science 
which  the  ministers  of  Christ  are  appointed  to  develop 
is  the  most  profound  of  all  the  sciences.  It  requires 
all  a  minister's  art,  to  induce  men  to  think  on  topics 
which  are  not  attractive  in  their  nature,  and  which 
require  in  them  an  effort  in  order  to  enable  them  to 
grasp,  even  after  being  presented  in  the  simplest  form ; 
nor  will  men  be  easily  induced  to  follow  in  thought, 
unless  they  feel  that  their  minister's  knowledge  is 
superior  to  theirs,  and  unless  they  are  impressed  with 
the  power  of  his  methods.  Every  faculty  then  is  to  be 
cultivated ;  all  brought  into  play ;  each  pressed  into 
the  service  of  the  heavenly  Master.  A  minister's 
knowledge  of  Theology  in  all  its  parts,  in  its  pro- 
foundest  truths,  as  well  as  its  simplest  exhibitions,  is  to 
be  thorough,  discriminating,  and  complete.  His  The- 
ology, that  is,  his  knowledge  of  divine  truth,  is  to  be 
systematic :  the  bearing  of  each  part  of  truth  upon  the 
other  is  to  be  clearly  appreciated,  so  that  there  sliall  be 
no  confusion  of  mind  produced  by  his  statements  of 
different  truths.  On  all  subjects  of  religion  he  must  be 
prepared  to  give  an  opinion ;  and,  on  important  topics, 
to  give  the  grounds  of  his  belief.  I  do  not  think 
that  it  is  necessary  for  a  clergyman  to  express  himself 
positively  on  every  theory  which  a  parishioner  may 
suggest.  There  are  some  topics  concerning  which  it 
is  wise  immediately  to  confess  that  he  knows  nothing ; 


THE  SOURCE  OF  CLERICAL  INFLUENCE.        27 

even  if  he  should  not  think  it  well  to  say  that  his  in- 
quirer is  in  the  same  category.  But,  on  great  solemn 
practical  and  spiritual  truths  of  religion,  he  is  expected 
to  have  an  opinion,  and  to  express  it ;  as  a  guide  to 
the  ignorant,  a  resolver  to  the  doubting,  and  a  com- 
forter of  the  perplexed.  And  in  the  ability  to  make 
even  profound  truths  clear  to  a  mind  of  ordinary  in- 
telligence, lies  the  strength  of  a  minister's  intellectual 
character.  You  will  understand  me  to  express  the 
opinion,  that  our  Church,  and  the  community  around 
it,  which  regards  it  with  respect,  expect  that  our  Min- 
isters w^ill  be  something  more  than  exhorters  and 
evangelists;  that  they  will  be  Instructors.  Whilst 
capable  of  preaching  the  Gospel  with  the  utmost  sim- 
plicity, and  of  stirring  men's  souls  by  earnest  appeals 
to  their  affections,  and  of  leading  sinners  directly  to  a 
penitent  faith  in  a  Crucified  Saviour,  and  from  that 
faith  into  union  with  Christ's  Church,  our  Ministry  is 
expected  to  be  capable  of  holding  converted  men  in 
their  place  as  professing  Christians  ;  instructing,  watch- 
ing, guiding,  and  influencing  them,  in  such  manner 
that  they  will  be  able  to  give  a  reasonable  account  of 
their  belief,  and  will  cling  to  it  through  temptation  and 
trials.  It  is  the  function  of  our  Church,  and  its  glory, 
to  possess  a  definite  creed,  and  to  expound  it.  The 
community  which  understands  us  relies  on  our  Min- 
isters to  explain  and  defend  that  creed.  And  their 
intellectual  character  is  determined  by  fidelity  in  giving 
this  instruction.  In  this  respect  I  think  that  a  Pastor 
must  be  equal,  if  not  superior,  to  every  person  in  his 
parish.  He  is  to  retain  tliat  mastery  of  minds,  which 
in  accepting  a  Pastorship  he  asserts.     To  lose  it  ever, 


28  PERSONAL    CLERICAL    CHARACTER 

is  at  once  to  sink  below  the  level  of  legitimate  influ- 
ence. But  when  the  intellectual  character  of  a  minister 
holds  the  rank  which  has  been  described,  he  wields  a 
measure  of  influence  which  is  power. 

I  write  for  those  who  are  to  teach  men  the  morals  of 
the  Gospels ;  instruct  in  principles  of  virtue ;  form  men 
into  a  higher  style  of  neighborly  character  than  that 
which  a  sinful  world  exhibits.  All  relations  of  life 
are  within  the  guardianship  of  a  minister's  warnings, 
advice,  or  reproofs.  His  own  morality  must  therefore 
be  without  reproach. 

He  is  to  lead  men  to  Christ.  Wandering  sinners, 
astray  without  consciousness  of  it,  often  without  thought, 
sometimes  far  gone  from  right,  are  to  be  led  to  Christ 
by  the  tones  of  a  Pastor's  voice,  by  the  tenor  of  his  ex- 
])erience,  and  by  the  words  of  his  Gospel.  I  speak  ad- 
visedly ;  for  in  this  matter  of  preaching  from  experi- 
ence, the  Gospel  preached  becomes  one's  own  Gospel ; 
just  that  which  he  has  appropriated  to  his  own  use. 

Theory  is  not  enough.  Without  doubt,  the  Devil  is 
an  able  Theologian.  But  a  clerical  character  which  is 
to  assert  power  must  add  to  a  mind  furnished,  trained, 
and  developed,  a  heart  thoroughly  placed  under  the 
power  of  these  truths,  and  a  will  as  thoroughly  sancti- 
fied. A  minister  whose  character  in  the  pulpit  will 
move  and  hold  men,  will  have  experienced,  in  his  own 
religious  history,  the  power  of  truths  which  he  applies. 
Those  truths  are  to  work  not  alone  upon  the  intellect 
of  men,  but  always  also  on  the  affections ;  and  in  gen- 
eral chiefly  upon  the  affections.  But  one  can  never 
learn  from  books  the  way  in  which  truth  deals  with  a 
soul.     Each  teacher  of  it  needs  his  own  experience  of 


THE  SOURCE  OF  CLERICAL  INFLUENCE.       29 

it.  We  need  to  have  felt  the  influence  of  divine  things. 
We  need  to  have  known  the  power  of  the  law  in  ex- 
posing our  own  sin ;  the  depth  of  that  sin  ;  the  entire- 
ness  of  our  depravity  which  it  exposed ;  the  corruption 
which  had  seized  and  aifected  every  part  of  our  nature  j 
the  helplessness  of  our  condition,  when  we  became  con- 
scious of  the  Divine  abhorrence  of  iniquity.  We  need 
to  have  experienced  the  sweet  compulsion  of  the  Spirit, 
drawing  us  willingly,  unwilling,  towards  the  Cross  of 
Christ.  We  need  to  have  felt  the  inrushing  sense  of  a 
Saviour's  love,  and  the  outgusliing  rush  of  aifection 
and  desire,  and  devotion  and  self-abandonment,  and 
self-consecration  ;  all  mingling  in  the  single  act  of  faith 
towards  Him,  by  which  we  are  forever  bound  to  Him, 
by  which  we  share  His  life,  and  become  partakers  of 
life  hidden  with  Him  in  God.  From  our  own  blessed 
experience  we  become  able  to  apply  such  truths  to  the 
experience  of  other  men. 

And  further,  sinners  who  are  saved  are  to  be  led  on 
by  our  ministry  to  the  highest  degrees  of  Christian  ex- 
cellence; up  to  the  full  measure  of  perfect  men  in 
Christ  Jesus.  Consequently  our  preaching  is  to  breathe 
a  true  spi ritual-mi ndedness.  Words  fall  from  a  min- 
ister's lips  with  power,  when  it  is  evident  that  they  are 
uttered  as  the  experience  of  a  spiritual  man ;  a  man 
who  has  made  good  progress  in  the  Christian  life ;  who 
has  learned  by  experience  to  understand  the  usual 
methods  in  which  God  graciously  deals  with  his  chil- 
dren, has  cultivated  many  graces,  overcome  in  more 
than  one  conflict,  and  reached  stability. 

The  minister  deals  with  souls  who  are  at  every  stage 
of  spiritual  education :  and  he  cannot  gain  the  method 

3* 


30  PERSONAL   CLERICAL    CHARACTER 

of  it  except  by  personal  religious  experience.  Yet  his 
character  as  a  teacher  will  be  measured,  as  all  teachers 
are,  by  his  aptitude  for  every  emergency.  But  when — 
for  every  emergency,  both  in  meeting  the  necessities  of 
a  varying  religious  experience,  and  meeting  the  claims 
of  the  world^s  strict  measure  of  Christian  morality,  and 
meeting  the  exactions  of  an  age,  wdiich,  under  all  its 
pretensions,  does  show  a  real  thirst  for  knowledge  and 
a  habit  of  thinking — when  a,  minister  has  secured  a 
character  for  information  and  mental  force  which  will 
meet  every  emergency,  he  becomes  a  leader  of  men,  and 
is  a  power.  Then  he  does  not  need  to  ask  for  influ- 
ence.    His  clerical  character  is  power. 

Strong  personal  character  is  equally  valuable,  nay  is 
indispensable,  in  the  department  of  Administration. 
Here  success  depends  entirely  on  personal  influence. 
Just  as  other  men  exert  influence,  a  minister  influences 
his  people.  As  an  administrator  of  a  parish  and  its 
executive  head,  he  comes  into  immediate  contact  with 
men.  In  these  relations  being  removed  from  the  con- 
ventional and  proper  influence  of  the  pulpit,  he  is 
necessarily  measured  by  the  world's  standard.  This 
standard  in  reference  to  administration  is  no  longer 
tliat  which  sufficed  for  him  in  the  pulpit :  that  is  a 
theological,  or  a  churchly,  or  a  merely  experimentally 
religious  standard.  But  as  an  administrator  he  faces 
the  world,  and  is  judged  by  the  world  from  its  own 
outlook.  A  minister  who  is  merely  a  theologian  stands 
little  chance.  Such  a  man  is  supposed  to  be  dwelling 
either  in  the  depths,  or  in  the  clouds,  far  beyond  ordi- 
nary reach,  or  common  human  sympathy. 

The  successful  administrator  will  therefore  be  a  theo- 


THE  SOURCE  OF  CLERICAL  INFLUENCE.       31 

logian  who  has  added  to  knowledge  of  divine  truth  all 
other  knowledge  possible  to  him ;  and  if  from  want  of 
books  or  opportunity  he  may  not  be  able  to  pursue  in- 
vestigations in  mental,  moral,  and  physical  sciences,  he 
will  at  least  have  become  conversant  with  human  na- 
ture as  he  finds  it  in  the  open  books  of  human  hearts, 
and  characters,  and  lives.  He  will  be  a  man  whose 
eyes  are  open,  and  his  ears  quick,  to  receive  every  in- 
formation which  is  afforded  by  the  world  of  men,  of 
events,  or  of  nature.  And  his  mind,  thoughtful  and 
acting  on  these  topics,  will  be  equal  to  any  conflict 
within  their  range. 

For  influence,  in  this  relation,  it  is  not  necessary  that 
he  should  become  a  philosopher  in  physical  sciences. 
Perhaps  tliere  is  a  danger  in  attempting  it,  for  few  men 
can  be  great  in  more  than  one  department.  The  plane 
of  scientific  investigation  may  run  parallel  with  the 
higher  plane  of  theological  and  spiritual  study;  but 
the  two  do  not  coincide.  The  one  deals  with  physical, 
the  other  with  psychical  phenomena.  The  scientist  is 
not  capable  from  his  physical  investigations  to  draw 
conclusions  in  spiritual  science,  nor  is  the  theologian 
capable  from  his  religious  phenomena  to  determine  the 
value  of  physical  deductions.  The  spheres  are  separated 
and  dissimilar.  '' Sutor  ne  supra  crepidam.''  But 
clerical  influence  is  very  much  increased  by  breadth  of 
culture.  Every  additional  investigation,  in  any  direc- 
tion, in  which  a  minister  becomes  a  master,  gives  him 
new  insight  of  difficulties  which  assault  some  souls,  or 
new  means  of  meeting  objections  to  Christianity,  or 
fresh  methods  of  illustrating  the  Gospel.  And  every 
advance  in  true  knowledge  is  an  advance  in  power. 


32  PERSONAL   CLERICAL   CHARACTER 

A  character  for  earnest  piety  adds  greatly  to  his  force 
as  an  administrator ;  because  it  establishes  confidence  in 
him.  And  on  the  confidence  of  his  people  his  adminis- 
trative influence  must  depend.  Yet  he  must  be  more 
than  holy  and  devotional.  Unless  his  piety  have  a 
practical  character  it  will  not  tell  on  his  influence. 
Piety  which  sheds  no  light  except  on  the  person  who 
possesses  it,  is  a  beautiful,  but  a  cold  image,  whether  in 
a  clergyman  or  a  lay  person.  It  has  much  the  effect 
of  a  statue.  One  admires  but  is  not  drawn  towards  the 
silent,  emotionless,  unsympathetic  image.  There  is  no- 
thing in  it  to  be  imitated.  But  that  piety  which  shows 
itself  in  practical  labor,  which  is  skilful  in  charities, 
suggestive  of  plans  of  usefulness,  able  in  direction, 
abundant  in  benevolence,  anxious  for  the  growth  of 
holiness  in  others,  is  the  piety  which  tells  upon  the 
world.  And  this  sort  of  piety  in  a  minister  is  that 
which  gives  him  influence  as  an  administrator. 

So  also  in  his  administration  of  a  parish,  both  the 
Church  and  the  outside  world  are  very  observant  of  a 
minister's  moral  habits.  His  moral  principles  they 
learn  from  the  pulpit ;  but  as  an  administrator  his  people 
learn,  by  daily  contacts  of  life,  whether  those  principles 
bear  the  test  of  trial  among  temptations  such  as  other 
men  are  obliged  to  stand. 

Still  further,  for  full  success  as  an  administrator,  a 
minister  must  be  a  practical  man ;  and  his  success  will 
vary  much  in  proportion  to  the  real  value  of  this  ele- 
ment of  his  character.  Men  with  whom  he  deals  are 
practical.  Theorists  are  few ;  and  fortunately  they  are 
generally  so  much  absorbed  with  their  own  fancies,  that 
they  do  not  often  interfere  with  the  current,  either  of 


THE  SOURCE  OF  CLERICAL  INFLUENCE.       33 

clerical  or  lay  life.  The  men  or  women  with  whom  a 
minister  comes  really  in  contact  are  dealing  with  the 
facts  of  life.  It  is  a  hard  life.  He  who  is  to  influence 
them,  either  as  guide,  or  counsellor,  or  helper,  must 
himself  be  practical;  a  living  man;  a  working  man. 
He  must  not  be  too  readily  imposed  upon.  With  all 
his  Christian  generosity  in  business  affairs,  he  must  be 
a  man  of  business  tact.  He  must  know  how  to  make 
a  bargain,  yet  he  must  never  be  a  hard  man.  He  will 
know  how  to  do  things.  And  if  he  does  not  actually 
lay  his  hand  to  the  hammer  or  the  plough,  at  least  he 
will  be  capable  of  it. 

A  temptation  arises  out  of  this  very  disposition :  as 
well  as  out  of  each  of  our  specially  practical  aptitudes. 
Seeing  a  frequent  lack  of  skill  in  others,  a  practical  cler- 
gyman is  sorely  tempted  to  substitute  his  skill  for  theirs ; 
or,  by  sympathy,  he  is  induced  to  add  to  admiration  of  a 
parishioner's  practical  habits,  too  constant  association. 
In  this  way  he  is  in  danger  of  losing  by  familiarity  what 
he  has  gained  by  talent.  For  it  cannot  be  doubted  that 
somewhat  of  that  divinity  which  hedges  a  king  because 
of  his  isolation,  is  necessary  to  clerical  influence.  It 
may  not  be  right,  but  nevertheless  it  is  true,  that  a 
minister's  association  with  trifles,  and  especially  if  in 
those  trifles  his  foibles  be  observed,  destroys,  in  many 
minds,  the  idea  of  his  power  to  deal  with  the  great 
things  of  God's  law.  Seclusion  is  as  grave  an  error  on 
the  other  side.  But  there  is  a  happy  medium  between 
too  great  isolation  and  too  great  familiarity,  which  when 
attained  increases,  nay  which  is  indispensable  to,  a  full 
development  of  clerical  influence. 

So  in  social  life,  a  minister  will  exhibit  the  virtues 


34  PERSONAL    CLERICAL   CHARACTER 

which  produce  domestic  happiness,  and  the  sympathy 
which  makes  home  and  the  fireside.  And  here  is  his 
chief  field  for  direct  spiritual  influence.  As  he  goes 
from  house  to  house,  and  from  heart  to  heart,  he  will 
carry  everywhere  the  impression  that  he  is  a  man  of 
God.  As  a  counsellor,  a  friend,  a  guardian,  a  com- 
forter, admitted  to  the  intimacies  of  the  life  of  his  flock, 
a  high  toned  honor  and  a  high  toned  spirit,  (which  in- 
deed in  a  minister  are  to  be  part  of  each  other,)  will 
give  his  people  that  confidence  in  him,  out  of  which  his 
usefulness  arises. 

Still  more  potential  is  personal  charaeter  for  the  exer- 
cise of  Disclj^line. 

In  the  absence  of  personal  character  ministerial  dis- 
cipline falls  to  the  ground.  The  pastor  who  can  firmly 
maintain  the  integrity  of  his  flock  is  he,  and  he  only, 
who  can  look  every  man  in  the  face  without  fear  of 
human  censure.  If  only  his  own  morality  be  pure  and 
his  piety  respected,  he  may  stand  immovably  beside  the 
principles  of  justice,  and  apply  them  under  the  law  of 
Christian  charity,  with  inflexible  nerve.  If,  beyond 
that,  he  be  well  considered  for  intellectual  strength,  and 
for  acquirements  more  than  are  needed  in  his  own  line 
of  study,  but  which  mark  a  man  of  breadth  of  culture, 
if  he  be  a  man  of  practical  wisdom,  and  if  he  fill  a  high 
social  position  secured  by  the  affections  of  his  people, 
the  reins  of  right  discipline  lie  in  his  hands  by  willing 
consent. 

Thus  personal  clerical  character,  in  all  its  parts,  forms 
the  basis  of  clerical  influence.  It  is  the  secret  of  pas- 
toral power. 

In  confirmation  of  the  general  truth  of  these  posi- 


THE  SOURCE   OF  CLERICAL  INFLUENCE. 


35 


tions,  it  would  be  easy  to  show  by  example  that  in  all 
departments  of  human  activity,  the  weightiest  and  most 
steadily  effective  influence— certainly  that  which  is  to 
be  most  thoroughly  relied  on— is  character.  Benjamin 
Franklin  attributed  his  success  as  a  public  man,  not  to 
his  talents  or  his  powers  of  speaking — for  these  were 
moderate — but  to  his  known  integrity  of  character. 
"  Hence  it  was/'  he  says,  ''  that  I  had  so  much  weight 
with  my  fellow-citizens.  I  was  but  a  bad  speaker, 
never  eloquent,  subject  to  much  hesitation  in  my  choice 
of  words,  hardly  correct  in  language,  and  yet  I  gen- 
erally carried  my  point."  It  was  said  of  the  first  em- 
peror Alexander  of  Eussia,  that  his  personal  character 
was  equivalent  to  a  Constitution.  During  the  wars  of  the 
Fronde,  Montaigne  was  the  only  man  among  the  French 
gentry  who  kept  his  castle  gates  unbarred ;  and  it  was 
said  of  him  that  his  personal  character  was  worth  more 
to  him  than  a  regiment  of  horse.  Character  is  power, 
in  low  estate  as  well  as  high :  in  private  life  as  well  as 
in  office.  An  old  writer  calls  truthfulness,  integrity, 
and  goodness, — which  are  the  essence  of  manly  char- 
acter, "  that  inbred  loyalty  unto  virtue  which  can  serve 
her  without  a  livery.''  But  it  is  in  misfortune  that  the 
character  of  the  upright  man  shines  forth  with  the 
greatest  lustre ;  and,  when  all  else  fails,  he  takes  his 
stand  upon  his  integrity,  as  on  an  everlasting  rock. 

Personal  clerical  character,  so  inestimable,  is  neither  a 
gift  nor  an  indefeasible  possession.  Like  all  other  char- 
acter it  is  worked  out,  and  it  is  retained  by  the  same 
process  by  which  it  is  acquired.  Orders  will  not  pro- 
duce it.  Although  the  minister  may  trace  back  his 
succession  by  indisputable  line  tlirough  Augustine  of 


36  PERSONAL    CLERICAL  CHARACTER 

Canterbury,  Irenseus,  and  Polycarp,  to  St.  John  him- 
self, there  will  have  been  no  grace  communicated  by 
ordination  which  can  give  personal  character.  Under 
a  minister's  robes  may  sometimes  be  a  fool  or  a  knave. 
If  there  be,  the  people  will  soon  find  it  out.  And  the 
moment  they  discover  it  his  influence  is  gone;  gone  for- 
ever. It  can  never  be  recovered.  A  clergyman's  char- 
acter will  not  bear  a  taint  or  even  a  reasonable  suspicion 
of  a  fault. 

Therefore  it  is  horrible  cruelty  and  unspeakable 
maliciousness,  without  just  cause,  to  breathe  a  word 
of  suspicion  against  a  clergyman's  character.  He  is  a 
mirror  in  which  men  are  to  see  the  reflection  of  Christ 
Jesus,  both  in  principles  and  conduct.  A  foul  breath 
of  a  lying  spirit  on  the  fair  surface  of  that  mirror  dis- 
torts the  Christ  image,  as  surely  as  a  fracture.  And 
therefore  it  is  the  uppermost  duty  of  a  people  to  up- 
hold their  pastor's  fair  fame.  Not  only  should  a  Avhis- 
pered  falsehood  find  no  echo,  but  it  should  be  openly 
reproved.  The  wise  man  writes  that  "  death  and  life 
are  in  the  power  of  the  tongue."  Being  so,  the  tongue 
of  the  slanderer  should  be  cut  off  from  the  congre- 
gation. 

That  gossiping  spirit  which  makes  free  with  a  pastor's 
instructions,  or  the  manner  of  them,  or  his  personal 
habits,  either  by  direct  word,  or  by  indirect,  or  by  the 
false  story  of  the  slanderer,  should  be  at  once  exposed 
and  thrust  out  of  the  Christian  society.  A  trusting 
people  will  speak  out  their  trust.  Many  a  character 
has  been  ruined  by  the  silence  of  those  who  in  reality 
had  entire  confidence  in  their  minister.  A  pastor's 
influence  is  too  delicate  a  thing,  and  too  precious  to 


THE  SOURCE  OF  CLERICAL  INFLUENCE.       37 

his  people,  to  be  trifled  with.  Those  who  trust  him, 
and  depend  on  his  reputation  for  their  own  spiritual 
profit,  must  protect  that  reputation.  The  esprit  cle  corps 
of  a  Christian  brotherhood  shoukl  feel,  and  reprove,  and 
shrink  from,  the  slightest  suggestion  of  suspicion  which 
would  low^er  their  pastor  in  the  estimation  of  any  one, 
either  as  to  his  intellectual,  moral,  social,  practical,  or 
spiritual  character. 

But  what  shall  I  say  when  clergymen  are  found  to 
assist  in  destroying  each  other's  fame  ?  The  Ministry 
is  not  seldom  its  own  worst  enemy. 

Chai^acter  is  not  a  gift.  It  is  worked  out  by  long, 
hard  toil,  by  patience  and  labor.  Some  Christians 
seem  to  think,  and  it  may  possibly  be  true  sometimes 
that  even  Christian  ministers  think,  that  character  is 
the  result,  and  the  necessary  result,  of  conversion  and 
regeneration.  It  is  a  great  mistake :  and  sometimes 
fatal.  That  blessed  spiritual  work,  the  divine  re- 
newal of  nature,  leaves  individuality  untouched.  It 
Christianizes  the  man,  but  it  does  not  make  him  a 
saint,  nor  change  his  natural  qualities.  After  that 
divine  renewal  has  been  accomplished  a  long  process 
of  sanctification  is  required  to  discipline  him.  It  is  his 
school  in  life.  It  is  the  divinely  ordered  mode  of  j^re- 
paring  him  for  heaven.  Every  renewed  man  has  un- 
dertaken the  personal  work  of  forming  a  new  character. 
That  is  to  be  accomplished  by  laborious  working  at 
habits,  by  acquisition  of  knowledge,  training  of  mind, 
establishment  of  principles,  cultivation  of  affections, 
practising  of  graces,  and  influencing  men.  Conse- 
quently, for  the  preservation  of  personal  character  in 
any  position,  and   especially  for  the   preservation    of 

4 


38  PERSONAL    CLERICAL   CHARACTER 

personal  clerical  character,  it  is  necessary  for  one  to 
work.  Character  will  not  sustain  itself.  In  a  per- 
fect moral  condition,  such  as  the  life  of  heaven,  where 
heavenly  example,  and  heavenly  society,  and  heavenly 
employments  surround  an  individual  whilst  all  deteri- 
orating influences  are  absent,  character  may  be  self-sus- 
tainino;.  But  it  can  never  be  so  in  this  life.  We  must 
work  to  retain  what  we  have  worked  to  gain.  Mental 
training  lays  grand  foundations,  but  they  are  to  be 
builded  upon.  Habits  of  study  will  not  keep  them- 
selves up,  and  yet  intellectual  position  among  our 
people  will  depend  upon  the  perpetuation  of  these 
habits. 

Such  habits  to  be  trusted  as  the  working  element  of 
a  minister's  intellectual  progress  must  have  been  care- 
fully formed.  jSTo  better  method  has  been  devised  than 
that  furnished  by  a  college  course.  Such  is  the  result 
of  centuries  of  experience.  A  minister's  usefulness 
and  influence  largely  depends  upon — will  be  seriously 
impaired  by  the  want  of — that  training  which  is  ob- 
tained in  college :  which  is  obtained,  it  may  be  safely 
said,  nowhere  else,  and  by  no  other  method.  The 
results  of  collegiate  training  are  not  mere  knowledge 
of  facts,  nor  knowledge  of  language  and  words,  nor 
knowledge  of  events,  nor  familiarity  with  the  acquire- 
ments of  other  men.  But  they  consist  in  training  ;  in 
obtaining  methods  of  mental  activity,  familiarity  with 
processes  of  thought ;  by  Avhich  processes  all  great  men 
have  attained  the  results  which  made  them  masters  in 
their  age.  The  issue  of  training  is  judicious  strength- 
ening of  intellectual  power;  the  habit  of  study;  knowl- 
edge of  correct  and  successful  modes  of  investigation. 


THE  SOURCE  OF  CLERICAL   INFLUENCE.       39 

Nothing  can  compensate  for  the  want  of  it.  It  is  im- 
portant to  be  a  practical  man,  and  to  have  an  acquaint- 
ance with  men  and  things. '  But  although  that  may  be 
learned  in  many  other  ways  than  by  college  life,  it  can 
never  be  a  substitute  for  collegiate  mental  training. 
The  clergyman  ought  to  be  in  full  possession  of  his 
mental  powers,  ought  to  feel  that  he  has  employed  every 
possible  means  of  reaching  that  position  of  self-com- 
mand. One  Avho  enters  the  Ministry  lacking  this,  is 
liable  to  run  just  so  far  behind  his  equals,  throughout 
his  course. 

A  student  of  Theology  may  sometimes  be  so  circum- 
stanced that  this  deficiency  is  to  be  regarded  as  a  cross. 
In  such  a  case,  he  may  go  forth  to  his  work  manfully 
and  hopefully  bearing  this  cross.  Other  forms  of  edu- 
cation may  come  to  his  assistance.  But  when  this  par- 
ticular deficiency  is  self-imposed,  or  when  it  is  the  result 
of  indifference  or  idleness,  let  the  student  not  suppose 
that  any  divine  miracle  will  enable  him  to  obtain  those 
mental  habits  or  maintain  an  intellectual  position  which 
are  not  his  by  right.  And  woe  to  that  student,  who, 
having  wasted  or  misused  his  divinely  appointed  oppor- 
tunity in  college  or  university,  comes,  with  feeble  mind 
or  untrained  powers,  to  measure  himself  against  that 
science  which  demands  the  highest  vigor  and  the  most 
perfect  habits  of  study.     So  in  every  other  respect. 

A  character  for  wisdom  is  not  gained  nor  is  it  re- 
tained by  haphazard  acts  or  ventures  on  speculation. 
It  is  retained,  as  it  is  gained,  by  slow  degrees,  by  years 
of  watchful  prudence,  during  which  a  minister  does  not 
make  one  serious  error  or  mistake.  Wisdom  is  not 
gained  by  prayer,  or  by  being  holy.     Those  will  help 


40'  PERSONAL    CLERICAL   CHARACTER 

US  mightily:  for  faith  which  works  by  love,  serene 
confidence  in  God  which  looks  to  Him  for  help  and 
expects  it,  and  holy  obedience,  are  a  great  part  of  Avis- 
dom.  But  they  are  not  all  of  it.  God  intends  that 
the  most  prayerful  and  most  holy  minister  shall  become 
influential  only  by  means  of  habits  of  prudence  and 
common  sense. 

So,  to  gain  and  retain  an  absolute  morality,  a  strong, 
firm  conscientiousness,  a  habit  of  doing  right  because  it 
is  right,  a  life  approving  itself  to  God  on  the  one  side, 
and  our  neighbors  on  the  other,  unremitting  labor  is 
required.  The  means  to  be  employed,  are  watchfulness 
against  temptation,  resistance  of  evil,  guard  over  temper, 
the  deliberate  choice  of  the  purest  principles  and  modes 
of  life,  and  the  deliberate  following  of  them.  It  is  not 
easy  always  to  forsake  the  guidance  of  expediency,  and 
to  act  only  as  in  God's  sight.  It  will  only  remind  us 
that  we  are  human,  if  we  sometimes  fail  in  our  gradual 
approaches  to  this  standard.  But  the  manly  minister 
will  rise  again  and  steadily  pursue  his  end,  until  he 
possesses  it.  The  successful  pastor  is  that  man  only 
whose  moral  habits  are  without  rebuke. 

And  so,  finally — for  we  can  enter  into  no  more  de- 
tail on  a  subject  which  is  inexhaustible — our  character 
for  piety  is  to  be  the  result  of  years  of  discipline  and 
struggle.  The  piety  that  tells  on  the  world  is  not  the 
.piety  which  talks,  but  that  which  lives.  And  the  piety 
which  lives,  is  that  which  is  formed  and  perpetuated  by 
endurance  of  temptation,  by  strife  against  and  conquer- 
ing of  self,  by  deep  humility,  by  long  communion  with 
the  God  of  all  grace,  whilst  He  is  teaching  us  our  need 
of  the  principles  and  virtues  of  the  Christ-life,  and 


THE  SOURCE  OF  CLERICAL  INFLUENCE.       41 

revealing  to  us  more  and  more  the  fulness  of  his  love 
in  that  all-sufficient  Saviour. 

It  is  a  strengthening  thought  that  the  personal  char- 
acter of  each  minister  of  Christ  is  precious  to  that 
Saviour.  He  is  interested  in  our  success.  With 
what  loving  force,  with  what  inimitable  tact,  with 
what  gracious  persistency,  he  helped  Peter  to  recover ; 
and  aided  him  to  form  a  character  which  thenceforth 
he  retained  as  unchangeable  as  a  rock.  A  character 
for  steadfastness  in  the  Apostle  Peter  was  important 
to  the  cause  in  which  our  Lord  himself  was  engaged. 
And  therefore  we  witness  in  that  interview  after  the 
resurrection,  on  the  memorable  sea-shore  of  Tiberias, 
the  probe  thrice  employed ;  the  earnest  inquiry  thrice 
addressed,  not  for  informatit)n ;  the  loving  reproachful- 
ness,  not  for  rebuke,  because  Peter  was  already  repent- 
ant, but  thrice  pressed  to  the  heart,  because  he  meant 
that  nothing  should  thenceforth  come  between  that 
heart  and  Him.  And  so  the  personal  character  of 
every  one  whom  Christ  has  called  to  the  Holy  Min- 
istry is  dear  to  the  Lord.  He  watches,  strengthens,  and 
applauds,  every  right  personal  effort.  As  Pastors  we 
are  to  work  under  a  grateful  sense  of  the  loving  help- 
fulness of  that  dear  Christ. 

So,  for  the  formation  and  the  maintenance  of  a  per- 
sonal clerical  character  which  shall  be  a  power,  I  com- 
mend each  of  my  readers  to  the  guidance  of  the 
Blessed  Spirit,  and  the  effectual  sympathy  of  our  all- 
gracious  Saviour. 


4* 


SUGGESTIONS. 

For  Teachers  and  Scholars  in  a  Theological  Seminary; 
not  intended  for  other  Readers. 


In  using  the  following  chapters  as  a  basis  for  class- 
room instruction,  it  is  suggested  that  the  Teacher  shall 
turn  them  into  familiar  lectures,  enlarging  and  illus- 
trating them  by  his  own  personal  experiences.  At  the 
opening  of  each,  let  a  few  questions  on  the  previous 
lecture  be  asked ;  to  serve  as  a  brief  review,  and  to  fix  the 
main  points  of  it  in  the  student's  mind.  At  the  close 
of  each  let  the  Teacher  be  ready  to  reply  to  any  ques- 
tions, that  may  occur  to  the  class  during  the  course  of 
the  lecture :  but,  as  the  result  of  considerable  experience 
both  as  a  scholar  and  a  Teacher,  I  suggest,  that  if  ques- 
tions are  asked  and  answered  during  the  progress  of  a 
lecture,  the  thread  of  thought  will  be  broken  and  the 
unity  of  impression  endangered. 

It  may  be  well  for  students  to  take  brief  notes. 
Notes,  however,  should  only  be  helps  to  memory.  They 
ought  to  be  brief;  for  two  reasons :  that  memory  may 
not  become  imbecile  by  over  much  assistance,  and  be- 
cause the  habit  of  taking  extended  notes  interferes 
greatly  with  attention.  By  all  means,  if  possible,  let 
the  student  school  himself  to  such  attentive  listening, 
42 


SUGGESTIONS.  43 

as  will  enable  him  to  remember  without  artificial  assist- 
ance. The  best  mode  is  to  carefully  review  the  lecture 
on  returning  to  one's  room,  subsequently  comparing 
one's  recollection  with  those  of  other  students  in  the 
class,  and  then  writing  out  additional  thoughts  which 
may  have  been  suggested. 

The  use  of  Bridges  on  the  Christian  Ministry  is 
recommended ;  it  is  not  a  text-book,  but  its  instructions 
are  both  spiritual  and  practical,  and  of  great  value. 
Bishop  Wilberforce's  Lectures  to  his  Students,  and 
Bishop  Oxenden's  Pastoral  Theology,  although  based 
on  somewhat  different  theories  are  equally  instructive, 
and  arrive  at  the  same  practical  conclusions. 

In  the  class  room  a  comparison  of  views  will  tend  to 
elicit  and  confirm  the  truth  :  and  therefore  it  is  well,  at 
the  close  of  every  lecture  to  allow  an  opportunity  for  free 
conversation  on  the  topics  treated  of;  students  should 
be  required  occasionally  to  write  and  read  essays  upon 
these  topics. 

A  systematized  analysis  of  this  Book  will  be  found 
in  the  Appendix;  by  reference  to  and  use  of  such 
analysis,  a  student  will  be  able  readily  to  review  each 
lecture. 

The  form  of  personal  address  has  been  retained  as 
best  suited  to  the  object  which  the  writer  has  in  view. 

In  arranging,  classifying,  and  in  the  mode  of  treating 
subjects  the  author  has  followed  a  method  of  his  own. 

Kecognizing  the  principle  that  each  Teacher's  mind 
will  work  best  in  his  own  traces,  he  recommends  that 
a  Teacher  should  use  this  volume  only  as  a  book  of  hints 
to  aid,  but  not  to  be  a  substitute  for  his  own  methods 
of  instruction. 


44  SUGGESTIONS. 

The  writer  has  freely  availed  himself  of  the  labors 
of  wise  teachers  in  this  department  and  often  referred 
to  them.  His  object  is  truth,  not  novelty.  His  aim  is 
that  every  student  shall  be  thoroughly  furnished  in  this 
science.  He  has  intended  in  every  case  to  give  the 
reference.  If  in  any  case  he  has  omitted  it,  he  asks  the 
reader's  indulgence. 

That  wisdom  which  time  and  the  consenting  appro- 
bation of  the  Church  has  consecrated,  ought  to  guide 
our  investigations.  Nor  is  he  a  skilful  teacher,  who, 
to  point  a  thrust,  or  finish  a  blow,  does  not  select  out 
of  the  armory  of  the  past,  weapons  which  have  borne 
the  brunt  of  many  an  onset,  whilst  no  dent  has  been 
left  upon  their  fine  temper. 

The  writer  has  departed  from  the  usual  course  of  in- 
struction in  this  branch  principally  in  particularity  and 
minuteness  of  practical  suggestions  as  to  items  of  Pas- 
toral labor.  But  he  trusts  that  no  suggestion  will  be 
deemed  of  small  account  which  may  help  in  preparing 
a  candidate  for  the  Ministry  to  meet  the  actual  exi- 
gencies of  intercourse  with  a  parish. 


PASTORAL  THEOLOGY. 


CHAPTER  I. 

THE   TOPIC   DEFINED. 

Definition. — Pastoral  Theology  is  the  Theory  of  the 
practice  of  Theology  in  Pastoral  care. 

In  order  to  definite  aims  in  studying  any  science,  it 
must  be  clearly  defined  to  ourselves. 

Pastoral  Theology  is  the  science  of  applying  a  knowl- 
edge of  Divine  things  to  the  relationships  and  duties 
of  a  Pastor.  So  in  Law  and  Medicine,  this  depart- 
ment is  named  the  ^'  theory  and  practice/'  or  more  cor- 
rectly, the  theory  of  the  practice.  By  this  knowledge 
men  are  prepared,  in  the  one  case,  to  apply  principles 
of  law  to  practice  at  the  Bar ;  and  in  the  otlier,  to 
apply  their  knowledge  of  the  curative  powers  of  medi- 
cines, and  the  modes  of  administering  remedies,  to  the 
cure  of  disease.  In  like  manner  Pastoral  Theology 
stands  between  a  knowledge  of  Divine  things,  and  the 
application  of  that  knowledge  to  the  cure  of  souls. 

The  definition  is  easily  explained ;  and  an  explana- 
tion will  be  sufficient  proof  of  its  correctness.  Let  us 
understand  the  terms. 

It  is  a  theory  in  contradistinction  from  the  practice 
of  it :  a  theory,  because  it  is  a  body  of  principles  only. 
It  is  a  theory,  because  intended  to  account  for  all  the 

45 


46  PASTORAL    THEOLOGY. 

phenomena  of  Pastoral  care,  and  to  cover  all  cases 
which  may  arise  in  the  exercise  of  the  Pastoral  office. 
And  its  completeness  as  a  theory  is  in  proportion  to 
the  degree  in  which  its  principles  meet  the  exigencies 
of  Pastorship.  Theory  is  defined  "  the  knowledge  of 
the  principles  by  which  practice  accomplishes  its  end.'' 
Thus  Pastoral  Theology  is  a  theory. 

It  is  a  theory  of  practice :  of  practice  merely.  It 
does  not  deal  in  speculations.  Speculative  theology  is 
beyond  its  precincts.  Even  a  true  theory  of  theology, 
a  systematic  Divinity,  is  excluded  from  our  studies. 
The  author's  own  views  must  necessarily  be  expressed 
on  many  points  of  dogmatic  theology,  ecclesiastical 
history  and  polity,  of  exegesis,  homiletics,  and  liturgies. 
But  on  these  points  his  purpose  is  not  to  teach  :  only,  to 
show  how  a  student  is  to  make  practical  use  of  infor- 
mation, which  he  is  supposed  to  have  gained  from  other 
departments  in  the  theological  course.  We  have  to  do 
mainly  with  facts  and  experiences  in  human  life :  and 
our  science  is  the  practical  application  of  a  knowledge 
of  religion  to  human  life. 

It  is  a  practice  of  theology ;  i.e.,  of  our  knowledge 
of  divine  things. 

The  term  theology  includes  ideas  we  have  formed 
concerning  God  ;  concerning  our  relations  to  Him,  con- 
cerning human  destiny,  and  human  hopes  and  fears  in 
respect  to  God,  concerning  the  offer  of  salvation,  the 
mode  in  which  it  may  be  secured,  its  peculiarities  as 
being  the  divine  remedy  for  moral  evils  ;  concerning 
our  duties  to  God,  (i.e.,  religion,)  our  duties  to  our 
neighbors,  (i.e.,  morality,)  and  our  duties  to  ourselves, 
in  the  system  wherein  God  has  placed  us. 


THE   TOPIC  DEFINED.  47 

So  far  in  the  course  of  tlieological  study,  opinions 
reached  on  all  these  points  are  theoretical.  Now  they  are 
to  become  practical.  Theories  are  to  be  applied  to  prac- 
tical life.  And  whereas,  heretofore,  they  were  mainly 
important  to  the  student,  as  it  is  important  for  every  one 
to  form  right  opinions  on  whatever  he  thinks  about, 
now  they  become  important  because  he  is  to  apply  them 
to  the  guiding  of  other  men.  The  scholar  in  Pastoral 
care  is  to  study  how  to  apply  his  knowledge  of  The- 
ologyy  in  guiding  other  men  to  think  right,  and  to  do 
right,  in  all  relations. 

This  science  relates  only  to  Pastorship. 

As  Christians  we  bear  many  relations  to  mankind ; 
and  our  knowledge  of  theology  should  be  practically 
useful  in  all  of  them :  e.g.,  as  we  are  citizens  of  a  com- 
monwealth, or  members  of  families,  or  of  society.  But 
as  ministers  of  Jesus  Christ,  intrusted  with  the  care  of 
souls,  our  relations  are  peculiar,  and  limited :  and  this 
theory  of  the  practice  of  theology  refers  only  to  those 
relations. 

All  the  terms  have  now  been  explained  excepting 
one,  the  Pastoral  care,  or  Pastorship. 


THE   PASTOR'S   OFFICE. 


CHAPTER    11. 

THE   LIMITS   AND   RELATIONS   OE    PASTORSHIP. 

Pastorship  is  a  large  term. 

Our  Saviour  called  himself  Pastor.  "I  am  the 
Shepherd  of  the  sheep/^  He  said.  Those  whom  He 
calls  to  follovv  Him  in  this  ministry  are  admitted  to  a 
similar  relationship :  and  bidden  to  discharge  all  like 
duties,  so  far  as  a  minister  may  imitate  his  Master. 
He  was  Teacher,  Guide,  Exemplar,  and  Friend.  He 
administered  the  affairs  of  his  little  flock.  He  exer- 
cised discipline.  And  his  influence  was  personal  and 
individual  over  each,  one  by  one :  and  so  over  all. 

In  the  same  sense,  and  in  the  same  relations,  a  minis- 
ter of  Christ  becomes  a  Pastor.  He  is  Teacher,  Guide, 
Exemplar,  Friend,  Administrator,  Judge,  and  Execu- 
tive. He  deals  with  individuals.  His  intercourse  is 
personal.  His  offices  are  for  all,  and  for  each.  The 
body  which  he  serves,  and  over  which  he  presides,  is 
gathered  out  of  the  world  one  by  one.  As  one  by 
one  they  are  bonded  to  Christ,  and  bound  in  the  holy 
chain  of  sacraments  within  the  body  which  he  serves, 
they  become  that  church  which  calls  him  Pastor. 

Pastorship  includes  offices  which  are  distinct,  one 
from  the  other,  and  which  may  be  separately  exer- 
48 


LIMITS  AND  RELATIONS  OF  PASTORSHIP.     49 

cised.  A  minister  may  be  a  preacher  without  being  a 
Pastor.  Then  we  term  him  an  Evangelist.  A  minister 
may  be  a  teacher  without  being  a  Pastor.  Then  he 
becomes  a  Professor.  A  minister  may  be  a  mere  offici- 
ator,  an  administrator  of  sacraments,  or  a  performer  of 
services,  without  being  a  Pastor.  Then  the  term  cover- 
ing his  functions  is  Priest.  But  Pastorship  includes  all 
these,  and  more. 

Yet,  the  distinguished  feature  is,  that  all  offices,  and 
all  labors,  have  reference  to  men's  spiritual  interests 
primarily ;  if  in  any  case  to  temporal  interests,  then 
only  because  they  are  inseparably  related  to  their  spirit- 
ual interests.  Pastorship  is  a  cure  of  souls  ;  cura,  a  care, 
a  charge,  in  the  first  instance,  of  men's  souls.  Whatever 
other  care  falls  to  the  Pastor  arises  from  this  primary 
relation,  and  is  secondary  and  subordinate  to  it. 

But  his  responsibility  and  care  are  limited.  He  is 
not  charged  with  oversight  of  the  souls  of  all  men, 
but  only  of  those  over  whom  he  is  placed,  those  who 
are  separated  to  his  charge  by  the  metes  and  bounds 
ordained  within  his  church.  For  that  particular  num- 
ber of  souls  he  is  responsible  before  God.  He  is  re- 
sponsible for  their  right  instruction ;  so  far  as  his  in- 
fluence extends  for  their  right  conduct ;  and  so  far  as 
ecclesiastical  law  provides  or  allows,  for  the  consistency 
and  purity  of  their  morals  and  example.  But  his  re- 
sponsibility goes  no  further  than  to  the  exercise  of 
Pastorship  over  his  own  flock. 

Pastorship,  then,  is  a  relation  to  a  definite  number 
of  human  spiritual  interests,  involving  certain  spiritual 
cares;  a  relation  formed  by  two  elements,  a  divine 
appointment,  and  a  call  from  a  congregation. 


50  THE  PASTOR'S  OFFICE. 

A  minister  is  not  a  Pastor  simply  because  he  is  or- 
dained ;  nor  can  a  layman,  in  any  true  sense,  become  a 
Pastor  of  souls.  The  elements  involved  are,  a  Divine 
call  by  the  Holy  Ghost  to  give  fitness,  a  Divine  ap- 
pointment to  give  authority,  and  a  call  from  the  people 
to  define  that  number  of  souls  over  which  the  charge 
is  to  be  exercised. 

A  Pastorship  is  a  very  solemn  office.  The  Holy 
Ghost  prepares,  sends,  and  ordains  his  minister.  A 
Christian  community  seeing  evidences  of  fitness,  invites 
that  minister ;  places  in  his  hands  its  submission  to  his 
wisdom,  guidance,  and  love ;  trusts  itself  entirely  to  his 
knowledge  in  religion,  his  devotion  to  Christ  and  to 
them ;  and  lays  on  his  heart  the  momentous  charge  of 
preparing  it  for  life  and  for  eternity. 

Pastorship  is  a  very  difficult  office.  A  minister  is 
brought  immediately  into  contact  with  souls.  The 
questions  which  arise  are  not  to  be  settled,  as  many 
questions  of  every-day  interest  may  be,  by  considera- 
tions of  expediency,  and  comparison  of  prospects  of 
welfare  either  of  body  or  estate.  They  are  questions 
of  principle.  And  they  are  the  more  difficult  because 
spiritual  conditions  are  not  so  easily  fathomed,  as  con- 
ditions of  body  or  estate.  The  Pastor's  difficulties  are 
multiplied,  because  of  the  great  number  of  interests 
that  are  submitted  to  his  judgment  and  advice;  the 
difficulties  ramifying  by  the  number  of  parties  in- 
terested in  his  decisions.  The  position  is  difficult,  be- 
cause phases  of  spiritual  character,  and  changes  in  spirit- 
ual condition,  are  infinite  in  variety.  And  difficult 
again,  because  advice  and  counsel  are  to  be  given,  and 
action  is  to   be   taken,  where  there   are   few  specific 


LIMITS  AND  RELATIONS  OF  PASTORSHIP.     51 

statutes,  where  laws  are  principles  rather  than  direc- 
tions, and  where  in  general,  he  can  rely  only  on  his 
religious  experience,  spiritual  knowledge,  and  discreet 
good  sense,  to  determine  his  path  of  duty. 

Pastorship  is  the  most  attractive  labor  of  the  minis- 
try. It  forms  the  dearest  ties,  next  to  those  of  the 
family.  It  interweaves  one's  sympathies,  and  offices, 
with  the  tenderest  moments  of  the  life  of  a  people. 
The  Pastor  is  present  in  hours  of  sorrow,  and  hours 
of  joy.  He  comforts  the  mourner,  he  helps  the  de- 
sponding, he  cheers  the  embarrassed,  he  guides  the 
wandering,  he  brings  back  the  erring,  he  throws  God's 
light  upon  the  shadow  of  death,  he  lifts  up  the  sad 
penitent's  eyes  to  the  cross  of  the  Redeemer,  he  bears 
up  the  soul  that  longs  to  speak  its  woes  but  dares  not, 
until  in  the  strength  which  his  sympathy  communicates, 
it  can  utter  its  needs  to  the  heart  of  God  the  Holy 
Ghost.  He  rejoices  with  the  believer  who  has  found 
peace,  he  mingles  in  household  scenes  of  thankfulness, 
he  dedicates  the  children  to  Christ,  he  marries  those 
round  whom  a  family's  hopes  are  clustering,  he  buries 
the  dead.  No  other  professional  relations  are  so  inti- 
mate, no  other  professional  ties  so  tender,  as  those. 

Thus  Pastorship  becomes  a  very  sacred  office.  It 
opens  to  the  Pastor  the  most  intimate  communion  with 
individuals  of  a  charge.  It  involves  the  possession  of 
confidences  in  spiritual  intercourse.  It  implies  a  very 
thorough  acquaintance  with  every  member  of  a  flock  ; 
the  peculiarities  of  their  natural  disposition,  the  spe- 
cialties of  their  religious  history,  and  the  influence  of 
circumstances  surrounding  each. 

Pastorship  involves  a  terrible  responsibility  :  for  each 


52  THE  PASTORS  OFFICE. 

of  these  souls  is  to  be  rightly  led  by  the  earthly  Pastor, 
through  the  vicissitudes  of  life  and  the  variations  of 
religious  experience;  led  by  counsel  and  instruction  and 
watchful  monitions,  safely,  and  without  harm,  to  the 
Great  Shepherd.  Who  is  sufficient  for  such  a  charge ! 
No  man,  except  through  the  guidance  and  gracious  sup- 
j^ort  of  God  the  Holy  Ghost. 

The  Pastorship  concerning  which  we  are  to  study,  is 
therefore  a  cure  of  souls ;  a  specific  and  limited  cure 
indeed :  but  covering  all  spiritual  and  ecclesiastical 
interests  within  those  limits.  Its  duties  cover  the 
teaching  of  young  and  old,  preaching  from  the  pulpit 
and  lecture  desk,  and  teaching  by  catechisms :  the 
training  of  children  for  Christ,  in  his  Church;  all 
that  religious  education  (so  far  as  a  Pastor  can  give 
it)  which  will  lead  them,  from  the  covenant  of  Baptism, 
through  the  safeguards  of  Confirmation,  up  to  the  privi- 
leges of  the  Lord's  Supper.  Its  duties  cover  that  per- 
sonal religious  intercourse,  by  which  the  peculiar  re- 
ligious experience  of  each  is  brought  to  a  proper  test, 
differences  and  mistakes  are  relieved,  and  errors  are 
corrected.  Its  duties  cover  a  life-long  watchfulness 
over  each,  which  shall  never  cease  to  aid,  comfort, 
counsel,  and  correct  as  each  has  need. 

But  these  souls  are  gathered  into  a  spiritual  com- 
munity, which  has  its  laws,  interests,  arid  disorders. 
Each  such  community  is  a  Church,  which  needs  ser- 
vices, sacraments,  and  ordinances ;  which  has  its  officers 
and  its  property.  The  Pastor's  duties  then  extend  to 
the  whole  subject  of  administration  of  Parish  affiiirs, 
and  the  right  conducting  of  all  its  holy  services.  They 
cover  the  proper  management  of  its  schools,  the  arrange- 


LIMITS  AND  RELATIONS  OF  PASTORSHIP.     53 

ment  and  oversight  of  all  departments  of  its  Christian 
charities,  and  its  labor  in  the  cause  of  Christ. 

And  finally  they  cover  the  whole  subject  of  Cluirch 
discipline. 

These  topics  group  themselves  round  three  main 
centres,  namely,  Instruction,  Administration,  and  Dis- 
cipline. 

Our  Lectures  follow  this  order. 


6* 


INSTRUCTION. 


65 


PART  rmsT. 


CATECHISING. 

PKEPARATION  FOR  CONFIRMATION. 

PREACHING. 

SOCIAL  INSTRUCTION. 


56 


CATECHISING. 


CHAPTER    III. 

ITS    HISTORY,  VALUE,  AND   THE   DUTY. 

Definition. — Catechising  is  a  Greek  word  used  by- 
Saint  Paul.  Its  root  is  double :  /.ara  -q/.tu)  to  sound 
against,  or  as  we  say  in  English  echo.  It  is  that  sort 
of  instruction  by  which  the  scholar  echoes  the  Teacher's 
instruction :  either  repeating  after  him,  or  repeating  the 
words  which  he  is  taught:  or,  less  strictly,  repeating 
the  thoughts  suggested  by  the  Teacher,  but  in  different 
words. 

Our  Church  Catechism  requires  one  of  the  first  two 
methods  of  instruction.  Sunday-school  instruction  and 
that  of  Bible  Classes  generally  follows  the  last ;  and 
therefore  can  be  termed  catechising  only  in  a  modified 
sense. 

We  speak  now  concerning  Catechising  in  the  strict 
sense ;  instruction  in,  and  according  to  the  methods  of 
our  Church  Catechism. 

Its  History. — Archbishop  Seeker  says,  "It  is  the 
peculiar  glory  of  Christianity  to  have  extended  religious 
instruction,  of  which  but  few  partook  at  all  before,  and 
scarce  any  in  purity,  through  all  ranks  and  ages  of  men 
and  even  women.  The  first  Converts  were  immediately 
formed  into  regular  societies  and  assemblies ;  not  only 
c*  57 


58  CATECHISING. 

for  the  joint  worship  of  God,  but  the  further  ^  edifying 
of  the  body  of  Christ ;'  in  which  good  work  some  of 
course  were  stated  teachers,  or  to  use  the  apostle's  own 
expression  (Galatians  vi.  6)  ^  Catechists  in  the  word' ; 
and  others  were  taught  or  catechised,  Catechumens.^^ 

The  existence  of  these  catechetical  classes  is  a  promi- 
nent fact  in  early  church  history.  The  distinction  be- 
tween Catechists  and  Catechumens  is  constantly  made. 
Nor  were  the  Catechists  in  all  cases  an  inferior  order  in 
the  church.  Although  generally  this  duty  was  confided 
to  laymen  of  experience  and  learning,  (Avho  indeed 
thereby  became  in  a  degree  official  persons,)  or  to  Deacon- 
esses ;  yet  Bingham  remarks,  that  many  records  show, 
that  Deacons,  Presbyters,  and  often  Bishops  took  upon 
themselves  this  difficult  but  honorable  duty.  The  cele- 
brated Origen  is  said  to  have  commenced  his  career  in 
the  Church  as  a  Catechist. 

^^It  is  observable  that  no  Church  anciently  denied 
any  order  of  Christians  the  use  of  the  Holy  Scriptures 
in  the  vulgar  tongue,  since  even  the  Catechumens  them- 
selves, who  were  but  an  imperfect  sort  of  Christians, 
were  exhorted  and  commanded  to  read  the  canonical 
books  in  all  churches,  and  the  apocryphal  books  in 
some  churches,  for  moral  instruction.  Nay,  if  we  may 
believe  Bede,  they  were  obliged  to  get  some  of  the  Holy 
Scriptures  by  heart,  as  a  part  of  their  exercise  and  dis- 
cipline before  they  were  baptized.  .  .  .  Among  them, 
as  St.  Austin  and  others  have  observed,  those  were 
commonly  the  most  tractable  and  the  best  proficients 
who  were  the  most  conversant  in  the  holy  Scriptures." 

"  As  we  descend  into  the  dark  ages  of  the  Church,  cat- 
echetical instruction,  with  all  other  instruction,  appears 


ITS  HISTORY.  59 

to  have  been  grossly  neglected.  At  a  synod  held  in 
England  in  the  year  735,  it  was  enjoined,  ^that  the 
priests  learn  and  teach  to  know  the  Creed,  Lord's 
Prayer,  and  words  of  consecration  in  the  Masse  (or 
eucharist)'  in  the  English  tongne.  This  seems  to 
indicate,  as  Fuller  (from  whom  the  canon  on  these 
instructions  is  quoted)  remarks,  that  '  learning  then  ran 
low,  since  the  priests  themselves  had  need  to  learn 
them ;  yet  ignorance  was  not  then  so  high,  but  that  the 
people  were  permitted  to  be  taught  them/  " 

"  On  the  first  dawn  of  the  Eeformation  in  England 
it  was  found  necessary  to  recommend  catechetical  in- 
struction as  a  means  of  dispelling  t\iQ  gross  ignorance 
in  which  the  people  were  involved.  This  work  was 
commenced  by  Cromwell  in  the  reign  of  Henry  YIII, 
'  and  though  what  he  required,'  Archbishop  Wake  re- 
marks, '  went  no  further  than  to  teach  first  the  parents 
and  masters  themselves,  and  by  them  their  children 
and  servants,  the  Creed,  the  Lord's  Prayer,  and  the  ten 
Commandments,'  yet  this  was  a  good  beginning,  and 
even  more  than  many  of  the  Clergy  themselves  in  those 
days  were  very  well  able  to  expound  to  them."* 

It  may  teach  us  gratitude  for  our  privileges  in  the 
present  day  to  learn,  from  an  old  and  faithful  historian, 
the  state  of  the  people  and  the  means  adopted  for  their 
instruction  in  the  early  part  of  King  Edward  the 
Sixth's  reign. 

"  There  was  now  great  care  taken  that  the  vulgar 
sort  might  arrive  at  some  knowledge  of  religion,  which 
they  were  for  the  most  part  barbarously  ignorant  of 


*  Dixon  and  Smith,  pp.  219-221. 


go  CATECHISING. 

before.  And  for  this  purpose  provision  was  made  that 
the  people  might  learn  in  English  the  Lord's  Prayer, 
the  Creed,  and  the  Ave,  that  were  always  to  be  said 
before  in  Latin,  but  especially  the  Lord's  Prayer,  com- 
monly called  the  Pater  Noster.  And  therefore  the 
better  to  inculcate  it  in  the  minds  of  the  people,  Lati- 
mer used  to  say  this  prayer  constantly,  both  before  and 
after  sermon,  in  the  country  where  he  was.  And  when 
any  poor  people  came  to  him  to  ask  an  alms,  he  w^ould 
oppose  them  with  the  Lord's  Prayer  and  bid  them  say 
it,  and  cause  his  servants  sometimes  to  require  them  to 
say  it.  Many  would  tell  him  they  could  say  the  Latin 
Pater  Noster,  and  others  that  they  could  say  the  old 
Pater  Noster,  (as  they  termed  the  Lord's  Prayer  in 
Latin,)  but  not  the  new,  meaning  the  English."* 

From  this  time  the  history  of  Catechising  is  distinct 
in  the  Church  of  Christ  generally,  and  in  our  own 
Church  particularly.  The  construction  of  Catechisms 
was  among  the  earliest  works  of  continental  Reformers. 
Among  those,  that  of  Luther  holds  a  high  place.  The 
Presbyterian  Church  has  its  Longer  and  Shorter  Cate- 
chisms. The  Dutch  Church  has  a  valuable  Catechism, 
treating  doctrines  at  length  and  with  scriptural  proofs ; 
besides  a  compendium  of  Christian  faith.  The  Pomish 
Church  set  forth  its  Catechism  of  the  Council  of  Trent. 
Cranmer's  Catechism,  to  which  I  have  alluded,  was  a 
reprint  and  revision  of  a  German  Catechism  by  Jonas, 
comprising  "  elementary  instruction  on  The  Command- 
ments, The  Creed,  The  Lord's  Prayer,  The  Sacrament 
of  Baptism,  The  Power  of  the  Keys,  and  the  Lord's 
Supper." 

*  Archbishop  "Wake.     See  also  Geikie's  English  Keformation, 


ITS  BIS  TOR  V.  Ql 

But — noticeable  illustration  of  the  slow  gradations 
of  progress  of  truth  in  that  age,  and  in  our  own  great 
Reformer's  mind — the  Commandments  were  arranged 
according  to  the  Romish  pattern:  the  first  two  coalesce; 
and  the  tenth  is  divided  to  make  up  the  number  to 
Ten.  But  Cranmer  gives  a  distinct  instruction  on 
Idolatry,  in  which  he  expresses  dislike  of  this  arrange- 
ment. Still  further,  he  acknowledges  only  three  Sacra- 
ments, Penance  being  one. 

In  the  reign  of  Edward  VI  (1553)  two  Catechisms 
were  set  forth  ;  the  larger  was  probably  what  is  called 
NoelPs  Catechism,  and  will  be  found  in  Volume  1  of 
the  Christian  Observer.  The  smaller  is  without  name  ; 
but  was  probably  an  abbreviation  by  Archbishop  Cran- 
mer himself.  The  use  of  this  latter  was  enjoined  by 
Edward,  and  subsequently  by  Elizabeth ;  and  is  sub- 
stantially that  now  in  use ;  except  as  to  the  instruction 
on  the  Sacraments,  in  which  it  was  entirely  deficient. 

In  the  reign  of  James  I,  during  the  Hampton  Court 
conferences,  1603,  it  was  determined  to  enlarge  the 
Shorter  Catechism. 

Bishop  Overall,  one  of  the  translators  of  our  Eng- 
lish Version,  added  that  peculiarly  discriminating  and 
valuable  instruction  on  the  Sacraments  which  now 
forms  part  of  our  Catechism.  Associated  with  him 
were  such  men  as  Andrews,  afterwards  Bishop  of 
Winchester,  and  Sara  via,  Hooker's  most  intimate 
friend,  and  men  of  like  character.  I  quote  from 
Dixon  and  Smith's  Catechism. 

"The  Catechism  of  the  Church  of  England  has 
undergone  no  change  since  this  period.  It  has  been 
adopted  by  the  Protestant  Episcopal  Church  in  the 


62  CATECHISING. 

United  States,  with  some  few  alterations,  the  most 
important  of  which  are,  the  change  of  the  expression 
'  who  sanctifieth  me  and  all  the  elect  people  of  God/ 
into  ^  all  the  people  of  God  /  and  the  substitution  of 
^spiritually'  for  *  verily  and  indeed'  in  that  part  of 
the  Catechism  which  treats  of  the  Lord's  Supper.  It 
now  stands  a  monument  of  the  wisdom  and  piety  of 
former  ages,  not  less  honorable  to  the  venerated  men 
who  educed  its  principles  from  beneath  the  accumu- 
lated rubbish  of  ages,  than  invaluable  to  us,  who  enjoy 
the  fruits  of  their  toils  and  sufferings.  May  we  duly 
appreciate  the  inheritance,  of  which  this  brief  ^form 
of  sound  words'  forms  a  small  but  not  unimportant 
part,  and  be  enabled  to  transmit  it,  unimpaired  and 
unsullied,  to  our  latest  posterity." 

Value. — The  value  of  this  mode  of  Instruction  may 
be  inferred  from  the  foregoing  brief  sketch  of  its 
history. 

It  was  one  of  the  earliest  discovered  wants  of  the 
Church,  and  as  early  supplied.  It  originated  in  the 
fact  that  heathen  minds  were  entirely  destitute  of 
Christian  ideas,  and  of  the  language  in  which  to  express 
them.  A  double  necessity  at  once  arose :  the  necessity 
of  teaching  Christian  truths  in  their  elements,  and  in 
particulars ;  and  also  the  necessity  of  teaching  the 
words  in  which  those  truths  were  conveyed. 

Much  of  the  derision  and  opposition  with  which 
early  Christian  Teachers  were  listened  to,  no  doubt  arose 
from  the  inability  of  the  heathen  mind  to  apprehend 
the  great  doctrines  thus  brought  to  their  notice.  No 
wonder  that  they  called  the  Apostles  "babblers." 
"Thou  bringest  strange  things  to  our  ears,"  said  even 


ITS   VALUE.  63 

the  wisest  of  them  to  Saint  Paul.  This  arose  not  more 
from  the  natural  enmity  of  the  heart  excited  against  the 
Gospel,  than  from  the  fact  that  the  heathen  found  great 
difficulty  in  understanding  the  language  of  Christianity, 
as  well  as  the  Christian  doctrines. 

Christianity  did  not  use  the  language  of  the  schools 
of  philosophy,  nor  of  the  poets,  nor  of  the  Forum, 
much  less  of  the  market  place.  Consequently,  as  a 
general  rule,  we  find  that  Christian  sermons  at  first  pro- 
duced little  effect,  except  to  arouse  enmity,  and  awaken 
attention,  until  the  Preachers  had  devoted  themselves 
to  Pastoral  ministration,  to  Catechising  from  house 
to  house,  to  explanations  of  the  truth,  in  the  sim- 
plest forms,  and  in  its  elements.  Then,  as  occurred 
in  Antioch  of  Pisidia,  after  a  week  spent  by  him 
in  Catechising,  Saint  Paul's  second  sermon  produced 
marked  results.  Let  it  be  noted,  that  the  w^onderful 
results  of  St.  Peter's  first  sermon,  were  not  exhibited 
upon  minds  unfamiliar  with  the  truths  of  Divine  re- 
ligion, but  upon  proselytes  of  Judaism ;  upon  men  who 
had  in  effect  been  Catechised  under  the  Jewish  system, 
and  had  already  mastered  the  first  elements  of  Christian 
science. 

So  that  in  the  earliest  times  Catechisings,  as  pre- 
paratory to  the  full  reception  of  the  Gospel,  as 
preparatory  to  Baptism,  to  Confirmation,  and  to  full 
Communion,  became  a  custom  of  the  Church.  And  no 
doubt,  to  this  instrumentality  we  are  to  attribute  such 
steadfastness  of  faith  as  was  exhibited  by  the  early 
converts ;  such  clearness  of  view ;  such  comprehension 
of  even  deep  mysteries  of  grace ;  and  such  ability  to 
unmask  and  to  expose  heresies. 


64  CA  TECHISING. 

A  similar  obstacle  to  that  referred  to  above  stands  in 
the  way  of  Missionary  effort  in  our  own  day ;  as  in 
our  mission  to  China  for  example. 

"  The  idea  of  God.^^  Our  Missionaries  were  a  long 
time  in  finding  a  word  by  which  to  express  that  first 
idea;  and  have  not  to  this  day  entirely  agreed  among 
themselves  as  to  the  word  which  best  expresses  it.  It 
was  supposed  that  the  word  Baptism  would  occasion 
the  chief  difficulty.  On  the  contrary^  the  difficulty  and 
the  first  schism  among  Missionaries  to  the  "  Flowery 
Kingdom"  arose  about  the  first  idea  of  the  Bible,  God. 
And  to  this  day  the  English  prefer  Shangti,  and  the 
Americans  Shin.  For  Baptism  no  word  could  be 
found :  and  the  Baptists  were  allowed  to  choose  their 
own  terms,  all  others  adopting  the  same. 

So  as  to  the  general  conception  of  religious  ideas. 
When  the  Missionaries  first  prayed  to  an  impersonal 
and  unrepresented  God,  every  Chinaman  ran  out  of 
church,  leaving  the  Missionary  alone. 

The  Missionaries  of  our  own  Church  have  adopted 
the  plan  of  beginning  by  teaching  through  Catechisms 
both  the  language  of  Christianity  and  the  ideas  of 
Christianity.  Consequently  when  they  preach,  their 
Chinese  congregations  understand  them.  In  the  earlier 
days  they  were  regarded  as  the  most  successful  of  all 
Protestant  missionaries  in  China,  and  Bishop  Boone 
always  attributed  it  to  their  constant  habit  of  teaching 
by  Catechisms. 

All  missions  have  found  it  necessary  to  begin  by 
teaching  the  language  and  ideas  of  Christianity  in 
schools :  as  in  India,  in  Africa,  and  in  Greece. 

Applying  this  practice,  which  is  indeed  a  principle. 


ITS   VALUE.  65 

to  our  own  circumstances,  we  are  to  bear  in  mind  that  all 
unconversion  is  a  modified  heathenism.  Neither  ideas 
of  Christianity,  nor  the  terms  of  Christianity,  are  to  be 
found  in  the  vocabulary  of  an  unconverted  soul. 

Jeremy  Taylor  instructs  his  Clergy,  not  to  be  satisfied 
with  telling  their  people  to  "come  to  Christ,'^  "give 
themselves  to  Jesus,'^  but  to  instruct  them  what  these 
terms  mean.  Jeremy  Taylor's  language  is,  "  Do  not 
spend  your  sermons  in  general  and  indefinite  things,  in 
exhortations  to  the  people  to  get  Christ,  to  be  united  to 
Christ,  and  things  of  the  like  unlimited  signification : 
but  tell  them  in  every  duty,  what  are  the  measures,  what 
circumstances,  what  instruments,  and  what  is  the  prac- 
tical minute  meaning  of  every  general  advice.  For 
generals  not  explicated,  do  but  fill  tlie  people's  heads 
with  empty  notions,  and  their  mouths  with  perpetual 
unintelligible  talk  :  but  their  hearts  remain  empty,  and 
themselves  are  not  edified."* 

The  A,  B,  C,  of  Christianity  is  in  such  terms  as,  "orig- 
inal sin,"  "natural  sinfulness,"  "actual  sinfulness," 
"God's  law,"  "exposure  to  punishment,"  "Christ's 
sacrifice  and  substitution,"  "terms  on  which  sins  may 
be  forgiven." 

Much  of  this  language  is  learned,  by  means  of  Chris- 
tian influences  which  surround  every  man  in  this  land : 
but  still,  in  general,  people's  views  are  indistinct. 
Many  intelligent  persons  are  ignorant  and  therefore 
unprofited  hearers.  A  wealthy  man  said  to  me  once, 
"  I  do  not  know  what  you  mean  by  self-denial :"  yet 
he  was  decidedly  a  very  advanced  Christian  man.     The 

*  Rules  and  Advice  to  Clergy,  iv.  42. 
0^ 


QQ  CATECHISING. 

children  in  a  congregation  are  almost  altogether  unprof- 
ited,  when  our  sermons  are  wanting  in  this  rudimental 
instruction ;  whilst  when  well  instructed  in  Catechisms, 
they  become  intelligent  and  interested.  Jeremy  Taylor 
says,  "  Let  no  person  in  your  parishes  be  ignorant  in 
the  foundations  of  religion;  ever  remembering,  that  if, 
in  these  things,  they  be  unskilful,  whatever  is  taught 
besides,  is  like  a  house  built  upon  the  sand/'* 

Preaching  is  to  the  rudiments  of  Christianity,  what 
composition  is  to  the  Alphabet  of  language.  Rudi- 
mental instruction  is  as  necessary  to  comprehension  of 
preaching,  as  the  primary  school  and  the  grammar  are 
to  advanced  composition.  If  such  rudimental  instruc- 
tion is  not  given  by  Catechisings,  it  must  be  given  in 
sermons :  and  sermons  must  descend  in  the  scale  accord- 
ing to  the  absence  of  Catechisms ;  or  they  may  ascend, 
both  in  gravity  and  deepness  of  truths,  and  in  the  free 
use  of  the  language  of  Christianity,  just  in  the  propor- 
tion as  Catechisms  become  more  thoroughly  employed. 

Jeremy  Taylor  says,  "The  Clergy  should  take 
great  care  to  catechise  all  their  children  in  the  nurture 
and  admonition  of  the  Lord,  to  prepare  a  holy  seed 
for  the  service  of  God,  to  cultivate  the  young  plants 
and  to  dress  the  old  ones,  to  take  care  that  those  who 
are  men  in  the  world  be  not  babes  and  uninstructed 
in  Christ,  and  that  they  Avho  are  children  in  age  may 
be  wise  unto  salvation ;  for  by  this  means  we  shall  rescue 
them  from  early  temptation,  when  being  so  prepared, 
they  are  so  assisted  by  a  divine  minister:  we  shall 
weaken  the  devil's  power  by  which  he  too  often  and  too 

*  Works,  vol.  iii.  713. 


ITS   VALUE.  67 

much  prevails  upon  uninstructed  and  unconfirmed 
youth.  For  /j.vpov  t7](t  fie^awatff  biJ.oXoyiaff^  ^  Confirmation 
is  the  firmament  of  our  profession;'  but  we  profess 
nothing  till  we  be  Catechised.  Catechisings  are  our 
best  preachings,  and  by  them  Ave  shall  give  the  best 
accounts  of  our  charges,  while  in  the  behalf  of  Christ 
we  make  disciples,  and  take  prepossession  of  infant 
understandings,  and  by  this  holy  Rite,  by  prayer  and 
the  imposition  of  hands,  we  minister  the  Holy  Spirit 
to  them,  and  so  prevent  and  disable  the  artifices  of  the 
devil ;  '  for  we  are  not  ignorant  of  his  devices,'  how 
he  enters  as  soon  as  he  can,  and  taking  advantage  of 
their  ignorance  and  their  passions,  seats  himself  so 
strongly  in  their  hearts  and  heads.  ^  Turpius  ejicitar 
quam  non  admittitur  hostis.'  It  is  harder  to  cast  out 
the  devil  than  to  keep  him  out.  Hence  it  is  that  the 
youth  are  so  corrupted  in  their  manners,  so  devilish  in 
their  natures,  so  cursed  in  their  conversation,  so  dis- 
obedient to  their  parents,  so  wholly  given  to  vanity  and 
idleness ;  they  learn  to  swear  before  they  can  pray,  and 
to  lie  as  soon  as  they  can  speak.  It  is  not  my  sense 
alone,  but  was  long  since  observed  by  others.  There  is 
a  coldness  and  deadness  in  religion,  and  it  proceeds 
from  the  neglect  of  Confirmation  strictly  ministered 
and  after  due  preparation  and  discipline.  A  little  thing 
will  fill  a  child's  head  :  teach  them  to  say  their  prayers, 
tell  them  the  stories  of  the  life  and  death  of  Christ, 
cause  them  to  love  the  Holy  Jesus  with  their  first  love, 
make  them  afraid  of  a  sin ;  let  the  principles  which 
God  hath  planted  in  their  very  creation,  the  natural 
principles  of  justice  and  truth,  of  honesty  and  thank- 
fulness, of   simplicity  and  obedience,  be  brought  into 


68  CA  TECHISING. 

act,  and  habit,  and  confirmation  by  the  holy  sermons 
of  the  Gospel.  If  the  guides  of  souls  would  have 
their  people  holy,  let  them  teach  holiness  to  their 
children,  and  then  they  will  (at  least)  have  a  new  gen- 
eration unto  God  better  than  this  wherein  we  now  live. 
They  who  are  most  zealous  in  this  particular,  will  with 
most  comfort  reap  the  fruit  of  their  labors,  and  the 
blessings  of  their  Ministry.^'* 

Such  is  the  estimate  of  Catechisms  held  by  many  of 
the  wisest  Churches,  and  most  discreet  men.  Witness 
the  Dutch  Church.  It  has  an  extended  Catechism  in 
fifty-two  parts,  and  directs  that  sermons  on  it  shall  be 
preached  every  Sunday  afternoon :  fifty-two  in  the  year 
on  the  Catechism.  Their  ministers  catechise  children 
during  the  week.  Ecv.  Dr.  De  Witt  and  Rev.  Dr.  Knox, 
in  their  day,  gathered  their  boys  and  girls  regularly  in 
the  Consistory  room  on  Wednesday  afternoon  of  each 
week  for  the  season,  for  catechisings :  parents  accompa- 
nying their  children. 

Witness  the  attention  paid  by  the  Presbyterian 
Church  to  Catechisms,  and  their  use  of  them  in  schools. 

Bishop  White  in  the  introduction  of  his  letters  on 
the  Catechisms  says,  "  Now  it  has  been  very  much  the 
complaint  of  judicious  divines,  that  Sermons  have  too 
much  superseded  the  old  and  useful  expedient  of  Cate- 
chism instruction.  By  this  they  mean  the  repeating 
over  and  over  the  primitive  truths  of  religion,  until 
they  are  made  familiar  to  tlie  minds  of  the  instructed :  a 
work  much  more  useful  to  them,  than  what  is  understood 
under  the  name  preaching.'^f     Yinet  says,  "Among 

*  Ibid.,  vol.  iii.  p.  30.  f  See  Bridges,  Note  353. 


ITS    VALUE.  69 

our  functions,  tliis  occupies  the  first  rank.  Religious 
instruction,  well  attended  on,  renews  continually  the 
foundation  of  the  Church,  and  is  the  most  real  and  val- 
uable part  of  that  tradition  by  which  Christianity,  not 
only  as  a  doctrine,  but  also  as  a  life,  perpetuates  itself 
from  age  to  age.  In  this  tradition,  the  importance  of 
the  sermon,  properly  so  called,  is  the  greater  in  propor- 
tion as  it  is  addressed  to  hearers  who  have  been  pre- 
pared by  religious  instruction.^^ 

"  Catechising  is  useful  to  those  who  are  its  immediate 
objects ;  it  is  useful  to  the  parish,  which  has  need  to  be, 
and  with  its  children,  is  Catechised ;  it  is  useful  to  the 
Pastor  himself,  who,  by  the  duty  of  adapting  religion 
to  the  apprehension  of  children,  is  incessantly  carried 
back  to  simplicity  and  the  true  names  of  things.  On 
all  these  accounts,  it  deserves  our  earnest  attention, 
which  it  also  demands  by  its  difficulty,  not  the  same  for 
all  pastors,  but  always  great.  For  it  is  a  work  which, 
besides  all  the  requisites  to  good  preaching,  includes 
special  requisites  of  its  own.  He  who  catechises  well 
will  not  preach  badly ;  though  he  who  preaches  excel- 
lently may  be  a  bad  catechist.'^* 

Baxter  says  in  relation  to  Catechisings  from  house  to 
house,  "  Let  those  who  oppose  it  tread  me  in  the  dirt, 
and  let  me  be  as  vile  in  tlieir  eyes  as  they  please,  so  that 
they  will  but  fall  upon  the  work ;  that  our  hopes  of  a 
more  complete  salvation  of  men,  and  of  a  true  reforma- 
tion of  the  Church  may  be  revised.  I  must  confess 
that  I  find  by  some  experience  that  this  is  the  work  that 
must  reform  indeed ;  that  must  expel  our  common  pre- 

*  Yinet,  p.  229. 


70  CATECHISING. 

vailing  ignorance ;  that  must  bow  the  stubborn  hearts 
of  men ;  that  must  answer  their  vain  objections,  and 
take  off  their  prejudice  :  that  must  reconcile  their  hearts 
to  faithful  ministers,  and  help  on  the  success  of  our  public 
preaching ;  and  must  make  true  godliness  a  commoner 
thing,  through  the  grace  of  God  which  worketh  by 
means.  I  find  that  we  never  took  the  right  course  to 
demolish  the  kingdom  of  darkness  until  now.  I  won- 
der at  myself  how  I  was  kept  off  from  so  clear  and  ex- 
cellent a  duty  so  long.  I  was  long  convinced  of  it,  but 
my  apprehensions  of  the  difficulties  were  too  great,  and 
my  apprehension  of  the  duty  too  small.  I  thought  the 
people  would  have  scorned  it,  and  none  but  a  few  that 
had  least  need  would  have  submitted  to  it.  The  thing 
seemed  strange ;  and  I  stayed  till  the  people  were  better 
prepared.  .  .  .  Whereas  upon  trial  I  find  the  difficulties 
almost  nothing,  .  .  .  and  I  find  the  benefits  and  comforts 
of  the  work  to  be  such,  as  that  I  profess,  I  would  not 
wish  that  I  had  forborne  it  for  all  the  riches  in  the 
world."* 

From  such  estimates  of  the  value  of  Catechising, 
formed  and  expressed  by  wise  and  good  men,  and  by 
the  Church  at  large,  in  every  generation,  we  gather  the 
grounds  upon  which  its  importance  is  to  be  affirmed. 

1.  Because  the  instruction  is  rudimental.  It  has  to 
do  with  first  principles  of  religion.  They  are  of  first 
importance  in  forming  religious  character :  in  forming 
the  character  of  a  Church. 

2.  Because  the  instruction  is  simple.     It  is  the  sim- 


*  Baxter,  p.  26,  27. — See  Fisher  and  Erskiiie  on  Explanation  of 
■Westminster  Catechism, 


ITS   VALUE.  71 

plest.  It  is  necessary  for  the  teacher  to  understand  these 
principles  thoroughly,  in  order  to  convey  them.  By 
the  effort,  the  instruction  itself  becomes  simplified ;  for 
it  is  only  in  proportion  to  the  indistinctness  of  our  own 
views,  that  we  render  any  topic  misty  to  others.  The 
elements  of  any  science,  though  containing  all  its  truths 
in  the  germ,  are  in  themselves  simple,  and  easily  com- 
prehended.    It  is  so  with  religion. 

3.  Because  the  instruction  is  impressive.  It  is  by 
question  and  answer.  It  is  conversational.  The  teacher 
and  scholar  are  brought  into  close  contact.  Sympathy 
is  increased.  Truths  are  fixed  upon  the  mind  in  cer- 
tain forms  of  speech.  The  words  become  things.  The 
truths  themselves  become  more  significant  on  account 
of  the  importance  attached  to  the  language  in  which 
they  are  conveyed. 

"  It  is  wonderful  how  much  more  he  will  achieve  in 
this  manner,  by  taking  his  pupils  with  him,  than  by 
setting  up  for  himself,  and  imparting  to  them  ten  times 
as  much  knowledge  in  a  formal  oration  of  his  own. 
In  this  latter  case  the  matter  will  pass  from  them  as 
it  flows :  and  whether  what  he  had  been  discussing  re- 
lated to  Peter,  or  James,  or  John ;  or  the  facts  were 
done  at  Jericho  or  Jerusalem ;  or  the  scope  of  the  argu- 
ment was  to  teach  them  to  pray  or  to  give  alms,  to  re- 
pent or  to  believe  the  Gospel,  they  knew  not.  The 
sermon  had  been  blameless,  but  there  had  been  no  con- 
straint upon  them  to  give  their  thoughts  to  it.  In  the 
former  case  (to  adopt  the  language  of  the  excellent 
Herbert,  w^hose  chapter  entitled  '  The  Parson  catechis- 
ing,' affords  many  valuable  suggestions  on  this  topic), 
when  the  Parson  has  once  got  the  skill  of  question- 


72  CATECHISING. 

mg,  he  will  draw  out  of  ignorant  and  silly  souls,  even 
the  dark  and  deep  points  of  religion/^* 

4.  Because  the  instruction  is  systematic,  positive,  and 
churchly. 

Systematic : — All  the  advantages  of  system  belong  to 
it.  It  is  a  wedge-shaped  instruction ;  one  part  being 
constantly  in  advance  of  the  next;  working  its  own 
way,  and  working  in. 

It  is  easily  remembered,  both  because  the  impression 
made  is  stronger  on  account  of  the  orderly  arrange- 
ment; each  part  being  remembered  in  its  place  and 
stored  away  in  the  mind  is  readily  found  again  by  the 
student ;  but  also  because  of  the  influence  of  natural 
association  in  assisting  recollection. 

Positive : — No  doubts  are  suggested  by  this  mode  of 
instruction.  All  truth  conveyed  by  it  comes  by  au- 
thority. 

Churchly: — In  accordance  with  the  system  of  our 
own  Church.  It  encourages  confidence  in,  and  love  for, 
our  Church.  It  forms  children  in  habits  of  attach- 
ment to  it.  It  therefore  lays  a  foundation  for  its  future 
prosperity.  The  Catechetical  class  is  a  feeder  for  the 
Church.  •  It  prevents  the  lambs  of  the  flock  from 
straying :  because  it  enables  even  the  youngest  to  de- 
tect a  difference  in  that  instruction  which  they  receive 
in  other  Churches ;  if  unfortunately  they  are  led  into 
them,  by  the  attractions  of  other  Sunday-Schools. 
They  may  not  be  able  to  analyze  the  differences. 
Nevertheless  the  suggestion  of  doubts  will  render 
them  uneasy.      They  may  not  quite  comprehend  the 

*  Blunt,  186. 


ITS   VALUE.  73 

source  of  their  discomfort.  But  they  will  prefer  to 
remain  beside  their  own  fold,  where  no  doubts  suggest 
themselves,  and  where  their  minds  are  at  peace,  because 
sustained  by  familiar  truths,  and  truths  uncontroverted. 

5.  Because  the  instruction  is  given  to  the  young. 
Its  influence  upon  them  is  direct.  God  gives  them 
teachableness  of  spirit  for  the  purpose  of  laying  them 
open  to  such  influences. 

Upon  older  persons  this  mode  of  instruction  is  often 
wonderfully  useful,  on  account  of  its  indirect  and  in- 
cidental character.  It  is  a  chance  shot.  It  is  a  blow 
delivered  when  they  are  unguarded ;  when  the  armor 
is  oif.  David  aimed  at  the  part  which  the  visor  had 
left  undefended. 

But  it  is  direct  upon  children.  They  aj)preciate  the 
eifort  to  do  them  good.  They  are  peculiarly  open  to 
Pastoral  influences.  They  are  ready  to  yield  to  au- 
thoritative statements.  They  accept  truth  because  their 
Minister  assures  them  that  it  is  truth.  Our  position  is 
thus  made  one  of  the  highest  responsibility :  but  also 
of  tremendous  power. 

^^  My  first  and  greatest  success  (says  Baxter,  in  his 
Introduction  to  compassionate  counsel  to  youlig  men) 
was  upon  the  youth;  and  so  it  was  when  God  had 
touched  the  hearts  of  the  young,  with  love  of  good- 
ness and  delightful  obedience  to  the  truth,  in  various 
instances  their  friends,  their  fathers,  and  their  grand- 
fathers, who  had  grown  old  in  an  ignorant  and  worldly 
state,  many  of  them  fell  into  a  liking  and  loving  of 
piety,  induced  by  their  love  to  their  children,  who  now 
appeared  so  much  wiser  and  better  and  more  dutiful." 
Such  is  every  true  Pastor's  experience. 

D  7 


74  CATECHISING. 

6.  Because  the  instruction  prepares  an  intelligent 
audience  for  our  sermons.  We  have  already  spoken 
of  the  importance  of  inculcating  both  the  ideas  and 
language  of  Christianity,  in  order  to  prepare  an  entrance 
for  the  GosjDel.  And  Catechising  not  only  gives  this 
necessary  preparatory  instruction,  but  enables  it  to  lay 
firm  hold  upon  mind  and  heart. 

7.  Because  the  instruction  benefits  the  Minister.  He 
thereby  forms  habits  of  close  analysis,  of  systematic 
arrangement  of  ideas,  of  illustration,  of  simplicity  in 
thought,  of  plainness  in  expression,  of  readiness,  of 
knowledge  of  Scripture,  and  of  familiarity  in  style 
and  manner  both  in  addressing  his  audience,  and  in 
touching  subjects  which  might  not  be  permitted  in 
pulpit  discourse. 

The  Duty. — Is  inferred  from  these  considerations; 
but  the  Church  at  large,  and  several  Diocesan  Churches 
in  particular,  have  pressed  the  duty  ;  not  leaving  it  to 
the  haphazard  of  a  Minister's  sense  of  obligation,  or 
his  aptness  for  the  work. 

Observe  the  imperativeness  of  the  two  rubrics  which 
follow  the  Catechism : 

'^The  Minister  of  every  parish  shall  diligently  upon 
Sundays  and  Holy  days,  or  on  some  other  convenient 
occasions,  openly  in  the  Church,  instruct  or  examine  so 
many  children  of  his  parish,  sent  unto  him,  as  he  shall 
think  convenient,  in  some  part  of  this  Catechism." 
"And  all  Fathers,  Mothers,  Masters  and  Mistresses, 
shall  cause  their  children,  servants,  and  apprentices, 
who  have  not  learned  their  Catechism,  to  come  to  the 
Church  at  the  time  appointed,  and  obediently  to  hear 
and  to  be  ordered  by  the  Minister,  until  such  time  as 


THE  DUTY.  75 

they  have  learned  all  that  is  here  appointed  for  them 
to  learn." 

Observe  also  the  positive  direction  of  our  Canon. 

"Canon  19. — The  Ministers  of  this  Church,  who 
have  charge  of  Parishes  or  Cures,  shall  not  only  be 
diligent  in  instructing  the  children  in  the  Catechism, 
but  shall  also,  by  stated  catechetical  lectures  and 
instruction,  be  diligent  in  informing  the  youth  and 
others  in  the  doctrine,  constitution,  and  liturgy  of  the 
Church."* 

Also,  weigh  the  force  of  a  Resolution  passed  by  the 
Diocesan  Convention  of  Ohio,  in  September,  1842,  as 
an  example  of  the  judgments  expressed  by  many  in- 
dividual Dioceses.     Such  resolution  was  as  follows : 

"  Resolved,  That  in  the  opinion  of  this  Convention, 
the  duty  of  catechetical  instruction  of  the  baptized 
children  of  the  Church  is  one  which  ought  to  receive 
the  diligent  attention  of  every  parochial  clergyman  in 
the  diocese." 

*  Title  I.    Digest. 


CATECHISING. 


CHAPTER   ly. 

ANALYSIS  AND   EXPLICATION. 

We  give  an  Analysis,  and  in  some  sort  an  Explica- 
.tion,  of  the  Catechism.  As  a  part  of  Pastoral  Theology, 
it  is  to  be  shown  how  the  Catechism  may  be  and  should 
be  used  in  Pastoral  ministrations ;  especially  in  teaching 
the  children  of  the  Church,  and  in  preparing  Candi- 
dates for  Confirmation. 

Subject — The  Church  Catechism  is  a  brief  compen- 
dium of  Christian  doctrine.  A  system  of  Divinity, 
both  speculative  and  practical.  This  instruction  is  so 
much  condensed  that  it  is  capable  of  indefinite  expan- 
sion in  Pastoral  teaching. 

There  are  five  parts  in  the  Catechism : 
The  Christian  Covenant. 
The  Rule  of  Christian  Faith. 
The  Rule  of  Christian  Obedience. 
The  Rule  of  Christian  Prayer. 
The  Christian  Sacraments. 
A  whole  Theology  is  included  here. 
It  is  especially  practical :  theology  in  its  uses  as  a 
guide  for  our  lives. 

It  is  wholly  scriptural,  and  is  in  accordance  with 
the  Articles  and  Liturgy.     For  the  evidence  on  these 


ANALYSIS  AND  EXPLICATION.  ^"J 

points,  and  the  means  of  exhibiting  them,  I  refer  to 
Smith  and  Dixon's  Catechism,  and  advise  that  constant 
use  be  made  of  that  manual. 

My  object  now  is  to  show  that  a  complete  system  of 
Theology  is  expressed  or  implied  by  the  Catechism ; 
and  in  what  manner. 

The  Christian  Covenant. — Under  this  term  the 
following  ideas  are  included:  A  covenant  of  grace, 
originating  in  Divine  benevolence :  its  conditions  exe- 
cuted by  Christ  our  Saviour ;  its  benefits  offered  to  men 
on  terms  which  exhibit  Divine  love.  A  covenant  wholly 
of  grace. 

The  first  question  and  answer  call  attention  to  the 
fact  tliat  such  a  Covenant  exists,  N  or  nn,  nomen  or 
nomina  f  The  question  calls  for  the  Christian  name 
of  the  Catechumen ;  the  name  as  a  Christ-child,  so  to 
speak,  in  contradistinction  to  the  family  name  known 
by  the  world.  It  suggests  the  fact  of  the  existence  of 
a  Covenant,  and  of  a  Covenant  relation  with  Christ. 

Two  ideas  are  pre-supposed  :  A  Covenant :  and  the 
two  parties  to  it ;  God  and  man. 

A  Covenant  is  an  agreement  between  these  two 
parties.  By  it  one  agrees  to  give  to,  or  do  for,  the 
other  something  on  certain  conditions.  But  the  fact 
that  a  Covenant  exists  betAveen  God  and  man,  implies 
that  at  some  time  there  had  been  disagreement.  God 
and  holy  angels  do  not  need  to  enter  into  Covenant. 
Hence  the  idea  of  necessity  for  a  Covenant,  and  con- 
sequently all  the  doctrines  connected  with  the  fall ; 
human  depravity ;  the  weakness,  as  well  as  the  wick- 
edness of  human  nature;  and  the  danger  and  ruin 
which  followed. 

7* 


78  CATECHISING. 

Next,  the  possibility  of  a  Covenant.  The  grace  of 
God  made  it  possible  by  removing  obstacles  arising 
from  Man's  rebellion;  that  is,  on  the  one  side,  the 
doctrines  which  cluster  round  the  Atonement ;  and  on 
the  other,  the  doctrine  of  Spiritual  Regeneration.  All 
hindrances  having  been  removed  by  these  Divine  pro- 
visions (which  are  all  of  grace,  and  all  exhibit  the 
infinite  undeserved  and  unconditional  love  of  God)  a 
Covenant  became  possible. 

It  is  in  the  option  of  Almighty  God  in  appointing  a 
Covenant  to  make  it  conditional  or  unconditional ;  ab- 
solutely free,  which  is  the  doctrine  of  Universalism,  or 
based  on  such  terms  as  will  secure  the  highest  moral 
results,  which  is  the  doctrine  of  the  Gospel. 

All  Covenants  have  Form.  The  expressed  or  im- 
plied agreement  is  made  visible,  and  impressed,  and 
sanctioned,  by  an  outward  deed,  signature,  and  seal. 

The  outward  form,  the  signature,  the  sealing  of  this 
Covenant,  is  the  Sacrament  of  Baptism. 

The  seal  is  not  part  of  the  Covenant.  But  under 
God's  Ordinance  the  Covenant  is  not  realizable  by  us, 
(if  I  may  coin  the  word,)  is  not  made  real  to  us,  except 
by  the  Rite  that  seals  it  to  us.  Under  God's  Ordinance 
the  two  are  not  to  be  separated. 

But  whilst  the  Covenant  cannot  be  real  to  us  until 
it  is  sealed,  and  the  Seal  is  nothing  worth  and  means 
nothing,  unless  the  Covenant  exists ;  it  is  evident  that 
they  may  be  separated  in  time.  The  Covenant  may 
take  place  before,  or  after,  or  at  the  same  time,  as  the 
declaration  and  sign  of  it.  The  point  of  most  impor- 
tance is  that  both  parts  shall  exist.  And  therefore  the 
Catechism  recites,  in  its  closing  portion,  "  a  Sacrament 


ANALYSIS  AND  EXPLICATION.  79 

is  an  outward  and  visible  sign  of  an  inward  and  spirit- 
ual grace :"  the  one  ordained,  the  other  given,  by  Christ ; 
that  is,  the  one  committed  to  his  Ministers  to  be  admin- 
istered for  Him,  the  other  given  by  Himself;  the  one 
visible,  the  other  invisible.  Both  are  requisite.  Both 
are  necessary  to  that  idea  of  a  complete  Covenant  which 
the  Catechism  supposes  to  exist. 

The  Catechism  therefore  in  using  the  term  Baptism 
covers  by  it  this  whole  idea  of  a  completed  Covenant.  It 
refers  both  to  the  spiritual  act,  and  the  seal.  And  in  the 
whole  explanation,  this  idea  must  be  carefully  carried 
along  in  our  own  mind,  and  in  our  explications.  The 
Church  cannot  provide  formularies  for  exceptional,  or 
what  ought  to  be  exceptional,  cases.  She  provides  a 
formulary  not  for  an  imperfect,  but  for  a  perfect  Bap- 
tism. She  regards  God's  promises  as  made  to  Christian 
faith,  and  writes  her  language  of  the  Sacrament,  to  suit 
a  true,  not  a  false,  or  imperfect  sacrament.  She  con- 
siders only  a  Baptism  in  which  there  is  both  the  out- 
ward sign  and  the  inward  grace,  the  spiritual  regenera- 
tion as  well  as  the  sign  of  it.  Consequently  the  Bap- 
tismal service  speaks  not  of  an  insufficient  but  of  a  real 
Sacrament ;  asks  God  not  for  a  pretence  of  grace,  but 
for  a  real  grace ;  and  having  asked,  (of  course  in  faith,) 
gives  God  thanks  for  having  bestowed  not  a  partial 
mercy,  but  a  real  mercy — in  the  language  of  the  day — 
not  only  a  change  of  state,  but  also  a  change  of  heart, 
a  spiritual  renewal. 

The  Church  does  not  say  that  God  always  ties  this 
great  spiritual  mercy  to  the  sign  of  it.  A  formulary 
of  worship  is  not  the  place  for  nice  distinctions,  or 
suggestions  of  controversy.     The  Church  merely  asserts 


80  CATECHISING. 

the  scriptural  truth,  and  acts  on  it,  and  prays  according 
to  it,  that  a  Sacrament  consists  both  of  the  sign,  and  the 
thing  signified.  I  may  say  in  passing,  that  this  view  of 
Baptism  and  of  our  service  for  Baptism,  is  the  view  of 
the  Reformers  who  prepared  the  formulary,  as  Goode 
has  sufficiently  and  incontrovertibly  shown ;  is  the  view 
held  by  all  the  old  -Reformed  Churches,  as  is  expressed 
in  their  formularies ;  is,  so  far  as  I  understand  it,  the 
view  held  by  the  great  body  of  our  Church. 

The  Second  Question  and  Answer ^  develop  this  idea. 
The  Covenant  having  taken  place,  and  the  sign  and 
seal  of  it  having  been  affixed,  we  are  taught  to  say, 

It  was  a  true  Baptism  when  I  received  my  name. 
And  in  it  I  was  made  "  a  member  of  Christ,  the  child  of 
God,  and  an  inheritor  of  the  kingdom  of  heaven'' :  all 
of  them  spiritual  mercies  of  the  highest  spiritual  char- 
acter, belonging  only  to  those  who  are  not  only  trans- 
ferred from  an  outward  allegiance  to  Satan  into  the  visi- 
ble kingdom  of  God,  but  who  are  spiritually  regenerate. 

This  second  Question  and  Answer  therefore  lead  to 
the  terms  of  the  Covenant. 

On  God's  part,  expressed  as  above. 

On  man's  part  expressed  in  the 

Third  Question  and  Answer.  "  They  did  promise 
and  vow  three  things  in  my  name.  First,  that  I  should 
renounce  the  devil  and  all  his  works,  the  pomps  and 
vanity  of  this  wicked  world,  and  all  the  sinful  lusts 
of  the  flesh.  Secondly,  that  I  should  believe  all  the 
Articles  of  the  Christian  Faith.  And  thirdly,  that  I 
should  keep  God's  holy  will  and  commandments  and 
walk  in  the  same  all  the  days  of  my  life." 

The  fourth  Question  and  Answer,  are  intended  to  im- 


ANALYSIS  AND  EXPLICATION.  gl 

press  on  our  minds  the  realities  of  these  views.  The 
Sacrament  was  a  real  thing ;  the  blessedness  is  unspeak- 
able. "  He  hath  called  me  to  '  a  state  of  salvation/ 
not  a  state  in  which  salvation  is  merely  possible,  but  a 
state  in  which  I  am  among  the  saved,  and  I  pray  to  be 
continued  in  it  ^  to  my  life's  end.' " 

The  Baptised  seldom,  alas !  seldom,  in  these  days  of 
little  faith,  can  be  addressed  as  if  they  were  in  posses- 
sion of  the  blessings  affirmed  in  this  formulary.  It  is 
important  therefore  to  observe,  that  the  Covenant 
having  been  entered  into  on  God's  part,  and  his  agree- 
ment being  sealed  by  his  authority,  He  holds  himself 
graciously  bound  by  the  agreement  at  whatever  time 
the  other  party  shall  fulfil  his  part  of  the  terms. 

The  fourth  question  and  answer,  prepare  us  to  con- 
sider these  terms  on  man's  part,  expressed  in  several 
questions  and  answers. 

Repentance  in  the  third. 

Faith  in  the  fifth  and  sixth. 

Obedience  in  the  seventh,  eighth,  ninth,  and  tenth. 

In  other  words,  the  terms  on  our  part  are  man's 
whole  duty  :  repentance,  faith,  and  obedience. 

The  first  term  is  Repentance.  It  is  the  renouncing 
of  all  forbidden  things,  in  such  way  that  "  I  will  not 
follow  or  be  led  by  them."  It  implies  conviction  of 
sin,  contrition,  penitence,  renunciation,  and  reforma- 
tion ;  entire,  both  in  principle  and  practice. 

Rej^entance  has  reference  to  three  classes  of  sins, 
according  to  their  sources. 

"  The  Devil/'  involving  belief  in  the  existence  and 
agency  of  Satan ;  in  his  power  and  habit  of  working 
upon  man's  evil  passions. 


32  CATECHISING. 

"  The  World,"  enticing  us  to  sins  by  pomps  and 
vanity. 

"  The  Flesh,"  involving  the  idea  of  our  being  ex- 
posed to  temptations  of  sense. 

The  second  term  is  Faith. 

The  rule  of  Faith  is  the  Creed. — All  this  is  to  be 
believed.  There  are  twelve  articles  to  be  noted  in  an 
accurate  analysis  of  the  Creed. 

THE   RULE   OF   CHRISTIAN   FAITH. 

1.  God  the  Father. — His  personality,  characteristics, 
and  the  part  in  the  scheme  of  redemption  which  the 
Father  is  pleased  to  occupy. 

"  I  believe  in  God  the  Father  Almighty,  Maker  of 
heaven  and  earth." 

2.  God  the  Son. — His  Divinity,  personality,  charac- 
teristics, and  his  relation  in  the  scheme  of  redemption 
graciously  assumed. 

"  And  in  Jesus  Christ,  His  only  Son,  our  Lord." 

3.  Christ's  incarnation,  true  manhood,  and  prophet- 
ical office. 

"  Conceived  of  the  Holy  Ghost,  born  of  the  Virgin 
Mary." 

4.  Christ's  atonement,  its  nature  and  characteristics. 

"  Suffered  under  Pontius  Pilate,  was  crucified,  dead." 

5.  (Illustrative)  Christ's  partnership  with  us,  and  his 
actual  substitution  for  us. 

"Dead" 

''Buried." 

"  Descended  into  Hell,"  the  place  of  Spirits  departed. 

6.  The  doctrine  of  the  resurrection  of  Christ. 
"  The  third  day  he  rose  from  the  dead." 


ANALYSIS  AND   EXPLICATION.  33 

And  the  involved  doctrine  of  our  resurrection  with 
Christ ;   the  resurrection  of  all  men. 

7.  Christ's  ascension ;  the  completion  of  His  media- 
torial character  and  offices.     He  became 

First,  our  Priest,  that  is,  Intercessor  on  the  ground  of 
his  personal  offering  of  the  tokens  of  his  sacrifice. 

Second,  our  King. 

"  He  ascended  into  Heaven  and  sitteth  on  the  right 
hand  of  the  Father  Almighty.'' 

And  here  are  to  be  expounded  all  the  truths  relating 
to  Christ's  absolute  sovereignty  over  all  men,  over  all 
nations,  over  all  kingdoms  ;  and  His  rule  of  the  world 
for  the  sake  of  His  Church,  and  for  the  accomplish- 
ment of  the  plans  of  His  Gospel. 

8.  Christ^ s  Judgment. 

"  From  thence  He  shall  come  to  judge  the  quick  and 
the  dead." 

Here  are  to  be  expounded  the  reasons  why  he  was 
appointed  Judge,  "  because  he  is  the  Son  of  Man ;" 

The  principles  on  which  he  will  pronounce  judgment; 
and 

The  consequences  of  that  final  judgment;  sentences 
according  to  men's  deeds  done  in  the  body. 

9.  God  the  Holy  Ghost. — His  Divinity,  personality, 
characteristics,  and  offices  in  the  scheme  of  redemption. 

'^  I  believe  in  the  Holy  Ghost." 

10.  The  doctrine  of  the  Church  of  Christ.  Its 
extent,  Catholic.  Its  limitation,  Holy,  explained  by 
the  term,  the  Communion  of  Saints. 

"  The  Holy  Catholic  Church,  The  Communion  of 
Saints." 

Implied  in  this  truth  of  the  existence  of  a  universal 


84  CATECHISING. 

spiritual  Body,  the  Catholic  Churcli,  is  the  doctrine  of 
the  visible  Church,  the  Church  which  is  known  by 
the  signs  of  the  Covenant,  that  is,  by  the  Sacraments ; 
and  necessarily  at  this  point  comes  in  the  doctrine  of 
Episcopacy,  as  involved  in  the  idea  of  a  proper  admin- 
istration of  the  Sacraments  for  the  visible  Church. 

11.  "  The  forgiveness  of  sins.''  Here  is  declared  the 
efficacy  of  Christ's  atonement  and  mediation.  This  is 
the  place  for  explaining  justification  in  its  practical 
application.  Also,  the  Holy  Spirit's  offices  in  applying 
Christ's  salvation,  and  His  modes  of  operating  on  the 
human  heart. 

The  instrument  on  man's  part  is  Faith.  The  results 
are  the  Forgiveness  of  Sins,  followed  by  holy  obedience, 
and  the  calm  peace  of  filial  relationship. 

12.  The  doctrine  of  the  last  things. 

A  universal  resu7Yection,  and  a  universal  life. 

"  The  resurrection  of  the  dead,  and  the  life  everlast- 
ing." 

A  summary  of  doctrine  follows  : 
•     One  question  is  asked :  but  the  three  answers  to  it 
are  connected. 

"  What  dost  thou  chiefly  learn  by  these  articles  ?" 

The  Trinity,  one  God,  three  Persons ; 

The  Gospel,  one  Salvation,  three  parts ; 

The  Father,  the  author  of  Creation ; 

The  Son,  the  author  of  Redemption ; 

And  the  Holy  Ghost,  the  author  of  Sanctification. 

Creation,  embracing  all  things  material  and  imma- 
terial. 

Redemption,  embracing  mankind  ;  not  all  the  world, 
or  all  intelligent  beings,  only  mankind.     Here  is  a  ref- 


ANALYSIS  AND  EXPLICATION.  §5 

ereiice  to  the  doctrine  of  a  universal  atonement  and  re- 
demption ;  showing  that  it  is  not  partial  or  particular : 
"All  mankind/^ 

Sandification,  including  the  ideas  of  renewal  and 
sanctification. 

Here  tha  limits  of  the  subject  become  more  restricted. 
The  work  of  the  Holy  Ghost,  his  specific  office,  is  dis- 
charged, not  for  all  mankind,  but  only  for  the  "  people 
of  God/'  And  here  it  is  to  be  •  made  clear  to  Cate- 
chumens that  salvation  is  not  universal ;  although  Atone- 
ment and  Redemption  are  universal.  But  sanctifica- 
tion is  limited,  for  necessarily  it  can  reach  none  others 
than  the  people  of  God.  And  as  there  can  be  no  sal- 
vation Avithout  sanctification,  therefore  salvation  is  not 
universal. 

THE   RULE   OF   CHRISTIAN   OBEDIENCE. 

The  third  term  is  obedience. — The  rule  of  Christian 
obedience  is  the  Ten  Commandments.  There  is  no  anti- 
nomianism  in  Church  teaching,  any  more  than  in  the 
Gospel.  The  Law  is  short  and  comprehensive.  It 
claims  obedience  in  thought,  Avord,  and  deed  ;  it  forbids 
thoughts,  Avords,  and  deeds  against  God,  and  against  a 
neighbor.  Offences  being  forbidden,  it  is  implied  that 
duties  are  required.  The  greatest  offence  in  each  class 
being  forbidden,  implies  that  all  lesser  offences  in  that 
class  are  forbidden. 

The  two  tables  of  the  LaAV  are  next  presented. 

The  first  commandment  defines  the  Being  to  whom 
submission  is  due. 

In  the  second.  Idolatry  is  forbidden,  and  reverence 
for  God  alone  is  required. 


86  CATECHISING. 

In  the  third,  irreverence  to  His  name  is  forbidden ; 
and  all  kindred  sins.     Legal  oaths  are  legalized. 

By  the  fourth,  a  devotion  of  certain  time  to  God  is 
demanded ;  a  fixed  time  in  order  that  it  may  not  be  for- 
gotten ;  a  limited  time  that  ordinary  daily  work  may 
not  be  neglected. 

The  second  table  refers  to  duties  and  offences  in  re- 
spect to  Neighbors. 

The  fifth  defines  our  duty  to,  and  forbids  offences 
against,  those  in  authority. 

In  the  Family  :  towards  Parents,  Guardians,  and 
Teachers. 

In  the  State :  towards  Governors  and  Magistrates. 

In  the  Church :  towards  Spiritual  Pastors. 

In  the  Social  compact :  towards  Masters,  Employers, 
and  Superiors.    . 

The  sixth  defines  duties  and  offences  respecting  Life. 

The  seventh  defines  duties  and  offences  respecting 
Chastity. 

The  eighth  defines  duties  and  offences  respecting 
Property.  / 

The  ninth  defines  duties  and  offences  respecting 
Character. 

In  the  tenth.  Divine  authority  is  asserted  over  the 
heart ;  and  Divine  cognizance  of  evil  desires  is  declared. 

The  summary  of  these  commandments  given  in  our 
Catechism  is  unrivalled  for  completeness,  brevity,  and 
terse  analysis. 

Such  being  the  terms  of  the  Covenant  on  man's  part 
there  follows  of  necessity  a  sense  of  need  for  prayer. 
Consequently  the  Church  instructs  us  in  this  most  sacred 
duty  and  privilege. 


ANALYSIS  AND  EXPLICATION 


87 


The  Lord's  Prayer. — In  studying  this  wonderful 
form  of  devotion,  and  preparing  to  expound  it  to  Cate- 
chumens, attention  should  be  given  to  its  construction ; 
and  its  experimental  character. 


THE   RULE   OF   CHRISTIAN  PRAYER. 

THE  LORD'S  PRAYER. 

CONSTRUCTION. 


1.  Invocation.     Recognizing  the  Divine 


God,  in  respect  to  His 


2.  Supplication  :  as  to 


^  .  /  -^^  Ascription  of  praise. 

°    '  I  A  Declaration  of  faith. 


Greatness. 

Goodness. 

Our  belief  of 
his  favor. 

Name  or  char- 
acter. 

Authority. 

Will. 

ff  Bodily. 
Necessities      '^  „   .  .,     , 
i  Spiritual. 
Deliverances  J  Temporal. 
(  Eternal. 


EXPERIMENTAL   CHARACTER. 


Our — The  community  of  Believers  in  privileges:  no 
selfishness  exists  in  true  prayer. 

Father — The  confidence  of  certain  faith.  The  Spirit 
of  adoption.     It  is  Christian  prayer. 

Who  art  in  heaven — Here  is  implied  reverence,  hu- 
mility, and  an  acknowledgment  of  the  Sovereignty 
of  God. 

Hallowed  he  thy  name — Name  is  put  for  character, 
the  whole  character  of  God  is  the  subject  of  our 
prayer. 


88  CATECHISING. 

Thy  kingdom  come — That  kingdom  which  Christ 
promised  should  be  universal. 

Thy  will  be  done  on  earth  as  it  is  in  heaven — That  is, 
entirely,  cheerfully,  unanimously. 

Give  us  this  day  our  daily  bread — Necessaries,  not 
luxuries ;  day  by  day,  we  do  not  ask  for  blessings  for 
to-morrow.  Here  are  implied  patience,  resignation,  and 
confidence.  So  of  spiritual  necessaries;  we  ask  for 
spiritual  strength  and  grace  sufficient  for  the  one  day. 

Forgive  us  our  trespasses  as  we  forgive  those  who  tres- 
pass against  us — We  ask  with  acknowledgment  of 
sin,  with  repentance,  and  with  the  spirit  of  charity. 

Lead  us  not  into  temptatio7i — We  have  a  sense  of 
danger;  we  are  submissive,  we  do  not  ask  to  be  en- 
tirely free,  but  not  to  be  tempted  above  that  which 
divine  grace  will  enable  us  to  bear. 

But  deliver  us  from  evil — Evils  of  sin  ;  and  the  evils 
of  life. 

For  thine  is  the  Jdngdom — Is,  of  right ;  and  is  now. 

And.  the  power — Therefore  we  may  trust  thee. 

And  the  glory — For  in  assured  faith,  we  give  thanks 
for  the  blessings  which  our  Father  has  promised,  and 
confiding  in  his  love  for  our  Saviour's  sake  we  glorify 
his  grace  as  if  we  had  already  received  the  mercy. 

For  ever  and  ever — Eternity  shall  witness  to  Thy 
majesty,  and  to  our  fidelity  of  love,  and  to  the  earnest- 
ness of  our  gratitude. 

Amen — So  may  it  be. 

The  Covenanted  agreement  is  now  considered  as  hav- 
ing been  formed,  signed,  and  sealed ;  the  terms  executed 
in  purpose ;  and  prayer  offered.     It  is  reasonable  then 


ANALYSIS  AND  EXPLICATION.  89 

for  us  to  ask  what  helps  and  outward  assistances  does 
God  offer  to  his  cliildren  thus  covenanted  with  Him. 
These  helps  and  assistances  are  termed  Sacraments. 

THE   CHRISTIAN   SACRAMENTS. 

Their  design  and  use  is  first  explained. 
They   are   positive   institutions ;    not   natural   pro- 
visions, but  a  positive  provision  by  the  Almighty. 
Their  nature  is  shown  by  five  marks : 

1.  An  outward  and  visible  sign. 

2.  An  inward  and  spiritual  grace. 

3.  The  divine  authority  for  the  one :  and  for  the 
other. 

*     4.  They  are  authorized  as  a  means  of  grace. 

5.  And  also  as  a  pledge  of  grace. 

Both  Sacraments  are  examined  by  these  tests  :  and 
all  alleged  sacraments  are  to  be  tested  by  the  same. 

The  propriety  of  the  Baptism  of  Infants  being  some- 
times doubted,  our  Church  provides  that  her  Pastors 
shall  give  the  reasons  for  Infant  Baptism.  As  in 
other  cases,  so  in  this,  the  Church  does  not  argue ;  she 
teaches.  And  so  should  those  who  attempt  to  instruct 
Catechumens. 


8* 


CATECHISING. 


CHAPTER    V. 

MODE  OF  CATECHISING. 

The  most  important  suggestion  is  that  the  Questions 
of  the  Catechism  should  be  broken  up  into  many  ques- 
tions, at  least  sufficient  in  number  to  exhibit  every 
important  point  contained  in  the  original  question,  ex- 
hibiting each  separately  and  distinctly. 

A  suggestion  only  second  in  importance  is  that 
scholars  should  be  carried  along  by  questions  in  a 
series,  toward  the  conclusion  which  the  Catechist  has 
in  mind. 

SPECIMENS. 

A  specimen  is  given,  by  a  series  of  direct  questions, 

On  God's  Commandments, 

Tell  me  how  many  they  are  ? 

No  others  ?  Why  ?  Are  all  other  sins  forbidden  ? 
(For  example,  the  Ninth  Commandment  forbids  all 
other  sins  of  the  same  class ;  false  witness,  evil  speak- 
ing, lying,  slandering.) 

Are  all  other  duties  commanded?     (For  example, 
the  Fifth  Commandment  enjoins  reverence  for  and  obe- 
dience of  parents,  civil  authorities,  teachers,  spiritual 
pastors,  and  masters.) 
90 


MODE  OF  CATECHISING.  91 

Are  these  Commandments  binding  upon  us? 

Who  spake  ?     Where  ?     When  ? 

Under  what  circumstances  ? 

What  is  the  book  of  Exodus?     What  is  Exodus? 

What  argument  does  God  use  to  incline  Israel  to 
obey? 

How  does  God  try  to  persuade  Israel  to  obey  Him  ? 

Who  brought  them  up  out  of  Egypt? 

Was  it  not  Moses  ? 

Where  is  Egypt  ? 

Who  were  the  Israelites  ? 

How  did  Israel  get  to  Egypt  ?     Why  did  they  stay 
there? 

What  is  a  house  of  bondage  ? 

What  sort  of  bondage  was  this  ? 

Had  they  hard  labor  ? 

How  were  they  delivered  ? 

By  what  Plagues  ?     River  to  blood. 

Plague  of  Frogs,  and  eight  other  plagues. 

Were  these  plagues  miracles?     What  is  a  miracle? 

Could  Moses  have  done  them  ? 

Would  Pharaoh  have  suffered  the  Israelites  to  go 
unless  he  had  suffered  these  plagues  ? 

Then  who  led  them  out  ? 

Ought  they  not  then  to  have  been  glad  to  obey  God  ? 

Are  we  in  bondage  ?    Are  we  born  so  ? 

Who  is  our  Pharaoh  ? 

What  are  the  task-masters  he  sets  over  us  ? 

(Envy,  hatred,  evil   thinking,   evil   speaking,  pro- 
fanity, folly,  sin.) 
Who  is  our  Moses  ? 
What  does  He  do  for  us  ? 


92  CATECHISING. 

How  does  He  lead  us  out  ? 

(By  giving  us  his  Holy  Spirit  to  make  us  hate  sin.) 

(By  giving  us  his  Holy  Spirit  to  help  us  get  the 
better  of  sin.) 

(By  forgiving  us,  and  making  us  love  Him  better  than 
we  love  sin.) 

Ought  we  not  to  love  to  obey  this  Saviour  ? 

A  second  example  is  given  by  a  series  of  questions 
which  elicit  thought  and  lead  the  Catechumen  gradually 
to  the  conclusion  which  the  Pastor  desires. 

On  the  Eighth  Commandment, 

What  is  stealing  ? 

If  I  take  what  belongs  to  another  is  that  stealing  ? 
Yes  (answered  impulsively,  without  sufficient  thought). 

But  he  sees  me,  and  is  willing  ?  (former  reply  recon- 
sidered) No  ;  in  that  case  it  is  not  stealing. 

If  I  take  it  without  his  consent  ?     That  is  stealing. 

But  he  sees  me  take  it  ?  That  does  not  alter  it,  but 
it  may  make  it  a  greater  sin,  robbery. 

If  I  take  it  without  his  knowledge  ?  That  would  be 
stealing. 

But  suppose  he  is  willing  that  I  should  take  it, 
although  he  does  not  see  me?  That  would  not  be 
stealing. 

Definition  of  Stealing,  Then  to  steal  is  to  take  some- 
thing that  belongs  to  somebody  else  without  his  knowl- 
edge and  consent. 

Why  is  it  wrong  ?     Has  God  forbidden  it  ? 

Has  not  every  one  a  right  to  enjoy  his  own,  as  much 
as  we  to  enjoy  our  own  ? 


MODE   OF  CATECHISING.  93 

But  suppose  one's  neighbor  has  more  than  is  good  for 
him  ?  does  not  know  how  to  enjoy  what  he  possesses  (a 
miser)  ?  or  how  to  keep  it  (an  idiot)  ?  has  gained  it  by 
stealing  (a  thief)?  keeps  it  only  because  he  is  strong 
(a  robber  and  tyrant)  ?  will  not  miss  it?  may  not  one 
who  needs  it  very  much  take  a  portion?  Does  the 
value  of  what  is  stolen  make  any  difference  in  the 
sin? 

Negative  side. 

What  does  this  law  forbid  you  to  do  ? 

It  forbids  common  stealing?  house  stealing?  horse 
stealing  ?  Man  stealing  ?  Taking  advantage  of  another's 
ignorance  or  necessities  ?  (as  in  shopping ;  ordinary  mar- 
keting ;  brokerage  in  stocks  or  wheat  or  cattle,  etc.,  if 
the  ignorant  or  necessitous  are  thereby  cheated ;  use  of 
false  weigh ts  and  measures  ?)  Keeping  back  j ust  wages  ? 
paying  unfair  wages?  borrowing  without  any  hope  of 
paying  ?  gathering  the  money  of  others  into  a  Savings 
Bank  or  other  Bank,  and  refusing  or  making  oneself 
unable  to  pay  it  back  ?  or  running  away  with  it?  re- 
ceiving stolen  goods  ?  using  stolen  goods,  as  in  fraudu- 
lent bankruptcy  ? 

What  Commandment  would  you  break  by  pretending 
to  be  poor,  and  so  getting  charity  ? 

Did  Gehazi  steal  from  Naaman  ? 

Positive  side. 

What  does  this  Law  require  us  to  be  ? 

^^^  >  in  all  our  dealings,  and 
just  J 

Charitable  to  the  poor ;  to  those  in  necessity. 

May  we  get  others  to  steal  for  us  ? 

May  we  tempt  others  to  steal  ? 


94  CATECHISING. 

May  we  carelessly  or  thoughtlessly  put  temptation  in 
the  way  ? 

(N.B.  Parents  or  masters  have  no  right  to  tempt 
children  or  servants  by  carelessly  leaving  money, 
jewelry,  or  any  objects  of  desire  in  their  way.) 

Had  we  not  better  keep  as  far  away  as  possible  from 
stealing  ? 

If  we  covet  do  we  not  come  near  stealing  ? 

How  does  God  look  upon  covetousness  ? 

Therefore  be  generous :  which  is  to  get  as  "  far  away 
as  possible"  from  covetousness. 

Do  not  steal  from  God  time,  or  talents. 

In  all  eiforts  to  impress  truth  upon  our  children,  the 
Bible  is  to  be  our  text  book.  The  Church  Catechism 
is  part  of  a  system  of  home  or  parish  Biblical  instruction. 

Blunt  gives  the  following  illustration  of  Scriptural 
Catechising : 

"We  will  suppose,  for  example's  sake,  the  parish 
priest  to  enter  his  school,  whilst  the  twelfth  chapter  of 
St.  Matthew  happens  to  be  in  reading ;  for  I  presume 
him  to  drop  in  from  time  to  time,  as  his  other  avoca- 
tions allow  him ;  which,  so  long  as  the  school  is  his 
own,  and  the  superintendence  of  it  under  his  own  eye, 
he  can  do,  but  no  longer.  ^  And  when  he  was  de- 
parted thence,  he  went  into  their  synagogue :  and,  behold, 
there  was  a  man  which  had  his  hand  withered.  And 
they  asked  him,  saying,  Is  it  lawful  to  heal  on  the 
Sabbath  days  ?  that  they  might  accuse  him,'  etc.  Now 
the  passage  affords  him  a  fair  opportunity  of  speaking 
on  the  subject  of  the  Sabbath.  Accordingly,  he  may 
deliver,  if  he  pleases,  a  short  address,  taking  this  Scrip- 


MODE  OF  CATECHISING.  95 

ture  for  his  text:  not  a  word,  of  which,  in  all  prob- 
ability, would  they  carry  away  with  them  ;  or  be  able, 
or  willing  to  communicate  to  their  friends,  for  instance, 
when  they  get  home  at  night.  Not  so,  on  the  other 
hand,  if  he  put  the  matter  to  them  in  a  series  of 
questions,  something  after  this  manner  : 

What  are  we  told  God,  Himself,  did  on  the  Sabbath  ? 

Why  then  do  you  suppose  that  day  was  called 
Sabbath  ? 

If  God  so  acted  by  that  day,  how  ought  we  to  act 
by  it? 

Still,  what  did  Jesus  Christ  do  on  the  Sabbath,  as 
here  described  ? 

But  if  it  was  a  work  to  heal  the  man  with  the  with- 
ered hand,  what  kind  of  work  was  it  ? 

Was  it  only  a  wonderful  work  ? 

If  then  it  Avas  a  work  of  charity,  what  sort  of  works 
may  be  done  on  the  Sabbath,  though  it  is  a  day  of  rest  ? 

Again, — There  is  something  said  about  a  sheep ;  what 
is  supposed  to  have  happened  to  it  ? 

On  what  day  ? 

What  did  you  say  it  fell  into  ? 

Did  Jesus  think  it  right  that  it  should  be  pulled  out  ? 

Why  might  it  not  have  been  left  until  another  day  ? 

Was  it,  then,  a  work  of  charity  only  ? 

Of  what  else  was  it  a  work  ? 

If  then  it  was  a  work  of  necessity,  what  other  kind 
of  works  are  lawful  on  that  day  ? 

When,  therefore,  the  commandment  says,  'in  it 
thou  shalt  do  no  manner  of  work,'  what  works  are  ex- 
cepted, nevertheless?"* 

^fr  Blunt,  p.  187. 


96  CATECHISING, 

Dixon  and  Smith's  Catechism  is  the  best  guide  and 
help  which  I  have  seen  for  illustrating  the  Catechism 
by  Scrijiture.  I  quote  from  their  Book  an  illustration 
of  their  method.  They  are  treating  of  the  Divinity  of 
Christ. 

^'  Jesus  Christ  has  been  considered  as  the  Saviour  and 
as  the  Anointed  of  God ;  we  must  now  consider  him 
as  the  '  only  Son'  of  God,  and  as  ^  our  Lord :'  a 
part  of  our  belief  of  such  importance  as  to  demand  a 
distinct  and  separate  discussion.  What  evidence  have 
we  that  Jesus  Christ  is  the  only  Son  of  God  ? 

1.  We  have  the  witness  of  men.  Thou  art  Christ, 
the  Son  of  the  living  God.  St.  Matt.  xvi.  16.  We 
beheld  his  glory,  as  of  the  only  begotten  of  the  Father. 
St.  John  i.  14.  The  only  begotten  Son,  etc.  St.  John 
i.  18.  I  saw  and  bear  record  that  this  is  the  Son  of 
God.  St.  John  i.  34. 

2.  We  have  the  witness  of  Christ  himself.  Art 
thou  the  Son  of  the  Blessed  ?  and  he  said,  I  am.  St. 
Mark  xix.  61,  62.  God — gave  his  only  begotten  Son. 
St.  John  iii.  16.  The  Son  of  God— is  he  that  talketh 
with  thee.  St.  John  ix.  36,  37.  I  said,  I  am  the  Son 
of  God.   St.  John  X.  36. 

3.  We  have  also  the  witness  of  God  the  Father. 
Thou  art  my  Son,  this  day  have  I  begotten  thee.  Ps. 
ii.  7;  Acts  xiii.  33;  Heb.  i.  5;  v.  5.  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased.  St.  Matt, 
iii.  17. 

Jesus  Christ  is  also  our  Lord. 

The  Lord  said  unto  my  Lord,  etc.  Ps.  ex.  1 ;  St. 
Matt.  xxii.  44.  That  every  tongue  should  confess  that 
Jesus  Christ  is  Lord.    Phil.  ii.  11.     Who  is  King  of 


MODE    OF    CATECESING.  97 

Kings,  and  Lord  of  Lords.    1  Tim.  vi.  15 ;  Rev.  xvii. 
14;  xix.  16.     (See  also  St.  John  xiii.  13.)" 

Manner  of  arranging  for  Catechising . 

Catechising  should  always  be  held  publicly  in  the 
Church.  It  should  be  made  an  important  act,  and 
a  Pastoral  act.  Elder  persons,  especially  parents  or 
guardians,  should  be  induced  to  be  present.  [See  the 
Rubric] 

Incidentally  it  may  be  suggested  that  the  Pastor 
should  appear  in  this  duty  officially,  using  an  official 
robe :  so  that  the  children  may  at  once  separate  him  in 
their  ideas  from  an  ordinary  teacher. 

First.  The  children  should  be  required  to  repeat 
the  words  of  the  Catechism ;  all  of  it,  and  in  its  exact 
language  at  each  time  of  Catechising. 

Second.  They  should  be  carefully  instructed  in  the 
meaning  of  the  Catechism,  all  parts  of  it  in  turn. 

For  this  purpose  it  may  be  well  to  divide  the  Cate- 
chism into  twelve  or  twenty-four  parts;  taking  one 
portion  each  month :  and  so  completing  the  explanation 
of  the  whole  in  every  year,  or  in  two  years. 

The  children  should  be  carefully  arranged  in  the 
Church  :  not  indiscriminately.  If  a  few  stand,  it 
should  not  be  required  of  them  until  they  become 
weary.  It  is  important  to  keep  up  attention,  by 
changing  your  mode  of  address ;  by  questioning,  now 
classes,  now  individuals.  It  is  a  good  plan  to  connect 
the  Catechising  with  a  monthly  gathering  of  Schools 
for  a  Missionary  meeting ;  or  with  a  sermon  to  chil- 
dren. By  all  means,  and  primarily,  the  Catechising 
must  not  be  allowed  to  become  wearisome. 


98  CATECHISING. 

Advice  to  a  Catediist. 

Careful  j^reparation  is  to  be  made,  at  least  as  careful 
as  for  preaching. 

The  qualifications  required  in  a  Pastor  for  this  diffi- 
cult duty  are  gentleness;  patience;  (impatience  is  fre- 
quently made  apparent  in  irritation  at  indifference,  or 
inattention,  or  restlessness ;)  familiarity  in  address ;  and 
seriousness^  carefully  avoiding  levity.  Brevity  should 
be  studied.  Concentration  should  be  aimed  at;  but 
allowing  for  ample  illustration.  Unity  should  be  ob- 
served :  avoiding  too  many  topics,  and  avoiding  the 
frequent  passing  from  one  to  another  topic. 

The  way  to  keep  children  quiet  is  to  be  interesting : 
I  do  not  say  try  to  be  interesting,  which  will  almost 
certainly  miss  the  mark ;  but  so  fill  yourself  with  the 
subject,  and  be  so  full  of  love  for  children,  that  your 
interest  will  turn  into  what  they  will  feel  to  be  a 
fascination. 

"  Gentleness  and  patience  are  the  first  qualifications ; 
ridicule  is  unpardonable ;  hardly  less  so  is  embarrassing 
a  child  in  the  presence  of  the  others.  Gentleness 
should  be  paternal,  but  manly.  Love  for  children  is 
the  sure  means  of  an  amiable  deportment  toward  them, 
and  will  happily  replace  an  aifectedly  mild  and  evasive 
manner.  As  to  familiarity,  it  should  certainly  not  be 
wanting  but  it  should  be  sefrious^ 

Yinet  says,  "  we  must  prepare  ourselves  well  for  the 
Catechising,  and  not  say  to  ourselves,  I  have  only  to 
speak  to  children ;  for  in  this,  as  in  everything,  *  maxima 
debetur  puero  reverentia.'^ 

The  Eev.  Daniel  Moore,  in  his  "Thoughts  ou 
Preaching,"  says,  "  Among  the  causes  which  have  led 


MODE   OF  CATECHISING.  99 

to  the  neglect  of  catechising,  is  a  current  belief,  that 
a  peculiar  faculty  is  required  for  drawing  out  the 
powers  of  youth;  that  it  is  not  every  man  who  can 
throw  himself  back  into  the  mental  processes  of 
childhood,  and  look  into  the  busy  hives  of  thought 
before  him,  as  if  himself  were  young  again ;  in  a 
word,  a  lurking  idea  that  catechising  is  a  gift.  We 
believe  it  to  be  just  as  much  a  gift  as  swimming  is  a 
gift.  And  that  in  the  one  as  in  the  other,  it  is  compe- 
tent to  most  of  us  to  succeed,  if  we  will  but  try.  As 
parochial  ministers,  w^e  are  accustomed,  it  is  presumed, 
sometimes  to  take  a  class  in  our  schools.  We  know 
what  methods  we  are  in  the  habit  of  adopting  with 
children  there ;  how  we  lay  ourselves  out  to  stimulate 
and  exercise  their  powers  of  reflection  and  thought; 
how  we  lead  up,  by  faintly  indicated  lines,  to  the  an- 
swer we  are  seeking  ;  how  we  avoid  those  ambiguously- 
worded  questions,  which  may  be  rightly  answered  in 
more  ways  than  one ;  how  we  never  have  recourse  to 
a  remote  analogy,  w^hen  we  can  find  one  to  our  ])ur23ose 
under  their  own  eyes ;  how  we  try  to  bring  out  what 
they  know,  rather  than  mortify  them  by  a  discovered 
ignorance;  how  we  proceed  onwards  from  their  last 
answer,  as  if  they  had  supplied  us  with  a  new  form  of 
illustration;  and  how  we  keep  working,  round  and 
round,  to  bring  them  to  a  conclusion,  taking  care, 
meanwhile,  so  to  make  use  of  their  words  and  replies 
as  that  the  conclusion  shall  seem  to  be  their  own.  Most 
of  us,  we  say,  can  do  this.  And  yet,  what  is  there  in 
public  Catechising,  which  makes  the  same  thing  diffi- 
cult in  the  Church,  that  we  find  easy  in  the  school  ? 
It  should  be  considered  by  us  as  preaching ;  made  use 


100  CATECHISING. 

of  as  preaching ;  prepared  for  as  preaching.  The  illus- 
trative simile,  the  close  appeal  to  the  conscience,  the 
well-pointed  lesson  of  practice,  ought  to  be  thought  out 
beforehand,  as  much  as  if  they  were  intended  for  a 
sermon.  There  should  be  no  attempt  to  hide  the  fact, 
that,  besides  doing  good  to  the  children,  we  have  an 
ulterior  object,  that  we  have  a  deliberate  design  upon 
the  citadel  of  the  adult  heart,  and  are  employing  the 
children  to  work  in  the  trenches.  If  the  benefit  to  the 
children  were  the  only  thing  considered,  we  might  ob- 
tain it  in  the  school.  We  carry  on  the  exercise  in  the 
presence  of  a  congregation,  because  the  method  sup- 
plies us  with  another  variety  of  teaching  for  a  class, 
who,  though  not  more  than  'children  in  understand- 
ing,' yet  in  any  other  exercise  than  this,  would  expect 
to  be  addressed  as  men.  'Be  it  so,'  we  say,  in  the 
words  of  the  Apostle  in  another  case,  '  I  did  not  bur- 
den you :  nevertheless,  being  crafty,  I  caught  you  with 
guile.'  "* 

*  Moore,  p.  314-317. 


9* 


CONFIRMATION. 


PEELUDE. 


Our  Church  system  leads  from  the  Catechetical  Clasa 
to  Confirmation.  It  is  to  be  expected  that  "  a  member 
of  Christ,  the  child  of  God,  and  an  inheritor  of  the 
kingdom  of  heaven,''  after  having  been  thoroughly 
instructed  in  his  obligations  as  a  Catechumen,  will 
immediately  acknowledge  and  ratify  them  in  Confir- 
mation. The  next  succeeding  step  will  be  to  listen  to 
Preaching,  and  thus  become  prepared  to  take  the  last 
step  in  external  profession,  by  partaking  of  the  Lord's 
Supper.  Such  is  the  system  of  the  Church,  patterned 
not  only  after  the  system  of  the  Apostolic  and  Primi- 
tive Church,  but  entirely  according  to  the  theory  of 
the  Gospel.  Alas!  as  in  many  critical  moments  of 
life,  so  in  this,  theory  and  fact  do  not  always  run 
parallel  or  coincide. 

In  the  arrangement  of  our  topics  we  follow  this 
order  of  sequences.  The  topic  of  a  right  preparation 
for  the  next  step  in  the  religious  life  of  a  Baptized 
Catechumen  follows  naturally :  and  its  consideration 
should  include  not  only  suggestions  which  may  assist 
the  Pastor  in  his  instructions,  but  such  as  will  serve 
as  a  guide  to  a  sincere  inquirer  as  to  the  nature  and 
authority  of  the  Ordinance,  and  as  to  his  fitness  for 


receivmg  it. 


9*  101 


PREPARATION  FOR  CONFIRMATION. 


CHAPTEK   VI. 

THE   OIPORTANCE   OF   PROPER   PREPARATION. 

"We  approach  a  subject  of  intense  interest.  For 
upon  the  character  of  those  who  are  admitted  to  confir- 
mation depends  tlie  character  of  our  Church :  and  by 
the  fidelity  and  skill  which  a  Pastor  shows  in  this  min- 
istration, must  his  pastoral  ability,  in  a  great  degree,  be 
measured,  and  his  conscience  before  God  be  burdened  or 
discharged. 

Our  Church  has  fully  recognized  the  important  place 
which  Apostles  gave  to  the  Ordinance  of  Confirmation 
It  is  the  door  to  all  external  privileges  of  advanced  fel- 
lowship. Especially  is  it  the  door  to  the  privileges  of 
Holy  Communion.  According  to  the  rubric,  as  well  as 
to  general  ])ractice  under  it,  a  person  who  has  been  con- 
firmed has  a  right  without  further  question  to  be  consid- 
ered as  a  Communicant.  This  right  cannot  be  touched 
except  by  way  of  discipline.  Consequently  careful  in- 
struction and  examination  of  a  Candidate  before  admis- 
sion to  confirmation,  becomes  a  high  religious  duty  for 
every  Pastor  who  would  effectually  guard  the  purity 
of  his  Communion.  If  uninstructed,  or  partially  in- 
structed, if  too  young  and  too  little  experienced,  these 
young  Christians  will  form  a  community  exposed  to 
102 


ITS  IMPORTANCE.  103 

the  temptations  of  headiness  and  liigh-mindedness,  of 
inconstancy  and  vacillation,  of  rashness  and  incon- 
siderate activity.  Whilst,  if  there  be  any  want  of 
fidelity  in  guarding  against  spiritual  unqualification, 
that  Church  will  have  a  Communion  characterized  by 
unfaithfulness  to  Christ,  inconsistency  in  conduct, 
spiritual  unhappiness  and  those  follies  of  a  worldly 
mind,  or  crimes,  which  disgrace  religion  and  bring 
shame  upon  the  Christian  community.  On  the  con- 
trary, if  the  Pastor  is  discreet  and  wise,  and  as  firm  as 
he  is  faithful,  he  will  gather  around  him  only  those 
whom  the  Holy  Spirit  is  leading  to  a  true  Communion 
with  the  Saviour.  And  such  a  Church  will  be  charac- 
terized by  religion  which  glorifies  Christ,  and  brings 
unspeakable  comfort  to  the  Pastor's  heart.  Candidates 
may  be  fewer.  The  list  of  Communicants  may  increase 
more  slowly.  The  Church  may  not  be  as  widely  noted 
for  what  a  misjudging  world  calls  success.  Bat  every 
addition  will  be  permanent.  The  Communion  list  will 
exhibit  fewer  erasures — those  sad  tokens  of  ministerial 
unfaithfulness;  the  necessity  for  making  them  often 
brino-s  infinite  distress  to  the  faithful  successor  of  one 
whose  laxity  in  examining  candidates  has  been  real 
disloyalty  to  Christ.  And  that  Church,  growing  by  a 
constant  gathering  of  the  Lord's  own  people,  will  in 
His  time  become  a  glory  of  Christ,  and  a  praise  among 
all  discriminating  observers. 

But  the  subject  has  a  deeper,  because  a  more  pressing 
interest,  to  the  Pastor  himself.  It  is  at  this  point 
chiefly  that  he  is  brought  into  contact  with  the  re- 
ligious experiences  of  his  people.  It  is  not  easy  to 
exaggerate  the  delight  with  which  an  earnest  Pastor 


104         PREPARATION  FOR   CONFIRMATION. 

receives  the  first  intimation  that  a  soul  under  his  charge 
is  ready  to  accept  tlie  Saviour's  call.  He  has  been 
preaching  with  all  his  wisdom  and  all  his  energies,  to 
bring  his  people  near  to  this  Saviour.  But  in  the 
pulpit,  he  seems  isolated.  He  does  not  touch  hearts. 
He  shoots  his  arrows  at  a  venture.  He  knows  not 
where  the  word  is  falling ;  nor  what  seed  the  Spirit  is 
quickening.  He  labors  on,  in  patience  of  faith,  which 
is  always  a  state  of  trial  to  a  minister ;  and  often  in 
long  deferred  hope,  which  is  heart  sickness. 

Oh !  the  luxury  of  that  moment,  when  he  hears,  for 
the  first  time,  that  one  who  has  been  forgetful  of  re- 
ligious obligations,  or  has  heretofore  seemed  ignorant 
of  the  loving  mercies  of  Christ,  is  anxious  to  be  led  to 
Him.  The  reward  for  years  of  labor  is  concentrated 
in  that  moment.  At  once  he  passes  from  the  mere 
teacher  into  the  Pastor.  He  no  longer  deals  in  gen- 
eralities, but  with  a  living  personal  experience.  And 
as  he  now  takes  this  friend  by  the  hand,  and  leads  him 
step  by  step  into  the  presence,  and  up  to  the  fellowship 
of  his  own  most  gracious  Lord,  it  is  an  hour  of  in- 
tensest  interest. 

In  our  Church,  this  personal  contact  with  the  re- 
ligious experiences  of  our  people  generally  commences 
when  we  begin  to  prepare  a  Class  for  Confirmation. 
And  subsequently  we  will  probably  find  that  the 
seasons  of  deepest  religious  interest  among  our  people 
will  lie  nearest  to  these  seasons  of  Confirmation.  It  is 
the  natural  association  in  our  Church.  Among  us 
Confirmation  is  understood  to  be  the  expression  of  a 
purpose  to  lead  a  godly  life.  Consequently  anxiety  on 
the  subject  of  religion  generally  gives  its  first  expres- 


ITS  IMPORTANCE.  105 

sion  to  the  Pastor  in  the  desire  to  be  confirmed.  This 
is  to  be  regretted  on  many  accounts.  And  yet  it  has 
its  compensations,  especially  as  respects  a  young  Pastor; 
for  it  enables  him  to  concentrate  his  instructions.  As 
the  method  of  dealing  witli  personal  experiences,  is,  in 
some  particulars,  new  to  him,  it  gives  opportunity  to 
leave  general  lessons,  and  fix  his  mind  on  this  particu- 
lar point.  The  congregation  expect  him  to  be  assiduous 
in  dealing  with  these  cases,  both  in  private  and  in 
public.  And  thus  he  becomes  both  more  quickly  fur- 
nished, and  more  efficient  in  the  work.  Later  in  our 
Ministry,  the  peculiarity  to  which  I  have  referred  as 
an  evil  will  not  be  apparent.  Those  who  are  anxious 
about  religion,  w^ill  not  conceal  their  thoughts  from 
their  Pastor,  nor  defer  their  decisions,  after  they  sliall 
have  learned  that  they  can  safely  confide  in  his  judg- 
ment and  friendship. 

It  is  a  moment  bf  intense  interest.  If  the  inquirer 
is  rightly  prepared,  the  Ordinance  will  open  innumerable 
blessings.  If  unprepared,  it  will  be  the  gate  of  sorrow; 
it  may  be  the  gate  of  spiritual  death.  At  once  then 
all  our  powers  are  brought  into  concentrated  action. 
We  review  our  knowledge,  recollect  our  experience, 
quicken  our  faculties  of  judgment  and  discrimination. 
We  are  to  deal  gently  and  with  a  heart  full  of  Christ's 
love  lest  we  break  a  bruised  reed.  We  are  to  deal 
faithfully  and  fearlessly,  lest  w^e  cry  peace,  when  the 
Holy  Spirit  has  not  spoken  peace.  And  we  are  labor- 
iously to  inform  each  mind,  in  order  that  no  one  who 
has  been  confirmed  shall  thereafter  be  carried  about  by 
winds  of  doctrine,  or  by  unstable  and  deceitful  guides. 

The  Pastor's  responsibility  is  greatly  complicated  by 


106         PREPARATION  FOR  CONFIRMATION. 

the  strange  phases  of  religious  experience  which  he  will 
now  meet.  He  is  to  be  ready  with  a  solution  or  with 
advice  for  all  difficulties,  doubts,  hesitancies,  perplex- 
ities. He  can  approach  the  task  hopefully,  only  if  he 
has  been  strengthened  by  prayer,  and  relies  calmly  on 
the  sustaining  grace  of  God.  In  many  a  difficulty 
human  wisdom  is  entirely  at  fault.  For  many  a  per- 
plexity his  own  experience  has  no  parallel.  But  there 
is  none  in  which  God's  word  and  believing  prayer  do 
not  furnish  a  sufficient  resource. 

The  Pastor's  responsibility  in  preparing  Candidates 
for  Confirmation  cannot  then  be  measured.  His  sense 
of  it  will  depend  on  his  conscientmisness. 

The  whole  burden  of  responsibility  lies  on  the  Pastor. 
By  the  policy  of  the  Church,  the  Bishop  does  not  even 
share  the  responsibility  of  selecting  Candidates.  He 
confirms  those  who  are  presented  to  him.  And  this  is 
wisely  ordered ;  for  no  one  except  the  Pastor  can  be 
intimately  acquainted  with  the  Candidate's  state  of 
mind.  In  some  Dioceses,  a  form  of  presentation  is  in 
use,  for  the  purpose  both  of  defining  the  Pastor's  re- 
sponsibility to  the  people,  and  of  impressing  it  on  his 
own  mind. 

In  one  instance,  a  Bishop  over-rode  a  Pastor's  de- 
cision, and  confirmed  a  candidate  whom  the  Pastor  had 
rejected.  Public  opinion  in  the  Church  was  at  that 
time  greatly  excited  on  the  subject ;  and  after  full  dis- 
cussion affirmed  the  Pastor's  sole  responsibility. 

This  topic  extends  through  several  divisions  of  our 
general  subject.  It  belongs  partly  to  Instruction,  and 
partly  to  Administration.  A  fulfilment  of  the  duty 
will  require  right  preaching,  right  catechising,  right  pas- 


ITS  IMPORTANCE.  107 

toral  visiting,  and  right  parochial  arrangements.  But 
to  treat  it  thus  in  parts,  would  be  to  destroy  the  unity 
of  the  theme.  It  is  practically  of  the  first  importance 
that  impressions  on  this  subject  shall  be  unconfused, 
distinct  and  decided.  I  therefore  bring  together  at  this 
point  all  that  I  desire  to  say  on  the  topic  of  preparing 
Candidates  for  Confirmation. 

If  a  reason  be  needed  for  placing  this  topic  so  closely 
under  the  shadow  of  Catechising,  other  than  that  it  fol- 
lows in  the  order  of  church  life,  it  may  be  found  in  the 
fact  that  this  instruction  is  modified  catechising.  Can- 
didates are  to  be  instructed ;  taught :  to  be  considered 
and  treated  not  as  equals  in  knowledge,  but  as  pupils ; 
and  allowing  for  difference  in  age,  are  to  be  taught  the 
Catechism :  and  in  many  particulars  as  children  are 
taught  it ;  and  in  classes.  Whenever  it  is  possible  they 
are  to  be  taught  by  echo ;  induced  to  learn  by  heart 
and  repeat  truths.  Especially,  pains  are  to  be  taken  to 
instil  the  words  and  meaning  of  the  Catechism.  It  is 
often  greatly  needed.  Moore  says,  "  It  is  to  be  feared 
we  take  it  for  granted,  that  our  people  know  a  great 
deal  more  than  they  do.  They  may  have  a  correct 
understanding  of  isolated  doctrines  of  the  faith,  but  of 
the  relation  of  these  truths,  one  to  the  other,  and  of 
their  coherence,  as  one  compact  whole  of  Divine  phi- 
losophy, it  may  be  believed,  that  their  views  are  any- 
thing but  clear,  and  anything  but  perfect.'^  ''  Baxter 
was  amazed,'^  we  are  told,  "  at  the  lamentable  ignorance 
of  numbers  of  persons  who  had  been  regular  attendants 
at  his  Church,  for  ten  or  twelve  years,  and  who  yet,  in 
one  hour's  familiar  instruction,  seemed  to  learn  more 
than  in  all  their  previous  lives."     Insomuch  tliat,  when 


108         PREPARATION  FOR    CONFIRMATION. 

he  Avas  advanced  in  years,  we  find  him  writing,  "  Now 
it  is  the  fundamental  doctrines  of  the  Catechism  which 
I  highliest  value,  and  daily  think  of,  and  find  most 
useful  to  myself  and  others.  The  Creed,  the  Lord's 
Prayer,  and  the  Ten  Commandments  find  me  now  the 
most  acceptable  and  plentiful  matter  for  all  my  medita- 
tions/' 

Frequently  Candidates  for  Confirmation  are  too  old 
to  be  subject  to  direct  catechetical  instruction.  In  all 
cases,  a  certain  amount  of  instruction  will  be  more 
profitably  given  by  public  discourse  than  in  any  other 
way.  An  "  Echo"  should  be  required,  as  far  as  possi- 
ble, during  our  Pastoral  visitations :  inquiry  being  then 
made  as  to  whether  our  public  instructions  have  been 
properly  received. 

The  necessary  instructions  are  partly  Intellectual ; 
and  partly  Spiritual ;  but  I  consider  them  in  the  order 
of  time,  not  in  the  order  of  importance. 

Intellectual  preparation  is  generally  given  in  public, 
in  the  pulpit  or  lecture-room.  Indeed  as  it  is  often  of 
great  value  to  those  who  are  not  Candidates,  and  is  in- 
tended to  lead  the  general  congregation  to  consider  the 
subject,  publicity  should  be  preferred.  Besides,  even 
if  it  be  confined  to  the  Candidates,  it  should  be  given 
by  lectures  to  a  class ;  otherwise  the  business  of  instruc- 
tion becomes  so  onerous  as  not  to  be  within  the  reach 
of  ordinary  strength.     Two  topics  are  presented ; 

The  Ordinance  of  Confirmation  ;  and 

The  Doctrines  of  the  Church. 


PREPARATION  FOR  CONFIRMATION. 


CHAPTER  yil. 

ITS     HISTORY,    AUTHORITY,    PERPETUITY,    AND     IN- 
TENTION. 

The  Ordinance  of  Confir^mation. 

Many  false  notions  are  current  as  to  its  authority, 
intention,  and  value.  Some  persons,  even  in  our  own 
congregations,  regard  it  as  superstitious ;  many  as 
useless. 

The  Minister  is  to  show,  in  the  first  place,  his  own 
sense  of  its  importance.  He  must  make  much  of  it  in 
liis  instructions.  It  is  wise  to  prepare  a  course  of 
sermons  giving  a  well  considered  view  of  the  whole 
topic :  and  to  throw  into  this  preparation  all  the  zeal, 
wisdom,  and  tact  which  he  possesses. 

Six  points  will  sufficiently  exhaust  the  theme.* 

The  History  of  the  Ordinance. — The  idea  which  un- 
derlies the  Rite  is  connected  with  pious  observances 
among  God^s  ancient  people.  Jewish  infants  were 
admitted  into  the  Covenant,  and  shared  in  Ecclesiastical 
privileges  by  Circumcision,  when  they  were  only  eight 
days   old.     The  Law  of   Moses   required   Parents  tc 

*  Vide  Tyng  on  Confirmation. 

10  109 


no         PREPARATION  FOR    CONFIRMATION. 

impress  upon  their  children  a  sense  of  their  obligations 
to  that  Covenant,  by  ruling  that  all  male  children  at 
an  early  age  should  attend  the  three  annual  festivals. 
Here  is  the  seed  thought  out  of  which  the  idea  of 
Confirmation  sprang;  for  here  was  an  early  public 
profession  by  Jewish  children  of  attachment  to  the 
Covenant;  and  this  is  traced  historically  throughout 
the  Mosaical  dispensation.  The  idea  had  taken  a  still 
more  definite  shape  before  our  Saviour's  times.  For 
we  are  told  that  at  the  Christian  era,  it  was  the  custom 
to  bring  Jewish  children,  at  thirteen  years  of  age,  to 
the  House  of  God,  in  order  that  their  Covenantal 
rights  should  be  recognized.  This  recognition  took 
place  by  an  examination  before  the  Doctors  of  the 
Law,  and  was  accompanied  by  appropriate  ceremonials. 
The  Candidates  were  expected  to  be  versed  in  the 
principles  of  the  Law,  and  to  be  able  to  repeat  the 
legal  prayers.  If  approved  they  were  placed  before 
the  congregation,  and  called  "children  of  the  precept." 

They  were  thenceforward  considered  ca^^able  of  obey- 
ing the  Law,  under  obligations  to  it,  and  answerable 
for  their  own  sins. 

Our  Saviour  complied  with  this  custom ;  at  an  earlier 
age  than  was  usual.  For  Jesus  was  only  twelve  years 
old,  when  having  accompanied  his  parents  to  Jerusalem 
to  worship,  according  to  the  Law,  he  tarried  behind  to 
present  himself  to  the  Rabbles,  and  undergo  the  usual 
examinations.  Out  of  this  custom  sprang  an  idea,  like 
many  others  in  the  Jewish  system,  easily  adopted  into 
the  Christian  Church.  The  Apostles  were  familiar 
with  it.  It  was  no  new  thing  for  those  who  at  the 
time  when   they  were  circumcised    had    entered    into 


APOSTOLIC  HISTORY.  HI 

privileges  of  which  they  were  unconscious,  to  assume 
the  responsibility  of  that  Sacrament  publicly  so  soon 
as  they  became  fully  conscious  of  the  duty.  It  is  in- 
teresting to  note  that  this  reasonable  and  wise  practice 
became  part  of  the  regular  system  of  the  Church  so 
soon  as  it  began  to  take  a  settled  form.  Yet  I  do  not 
mean  to  say  that  this  Jewish  custom  was  more  than  a 
seed  thought.  Its  fruit  was  developed  into  a  Christian 
Ordinance  by  the  authority  of  Christ,  under  the  imme- 
diate inspiration  of  the  Holy  Spirit;  and  this  Ordinance 
wherever  it  has  been  strictly  administered  has  always 
glowed  with  gracious  purposes  from  beneath  the  finger 
of  its  Divine  originator. 

Its  history  in  the  Apostolic  age  is  brief.  Subse- 
quently to  the  day  of  Pentecost  the  Apostles  continued 
at  Jerusalem  preaching  the  Gospel.  After  the  martyr- 
dom of  Saint  Stephen  and  the  consequent  persecution, 
the  disciples  were  scattered  abroad ;  the  Apostles  still 
remaining  at  Jerusalem.  Among  those  who  went  out 
into  the  provinces  to  preach  the  new  truth,  Philip,  one 
of  the  lately  ordained  Deacons,  became  an  Evangelist 
to  Samaria.  While  there  he  baptized  many.  This 
good  news  coming  to  the  Church  at  Jerusalem,  Peter 
and  John  were  commissioned  to  follow  Philip ;  for,  as 
the  historian  remarks,  "  as  yet  the  Holy  Ghost  had 
fallen  upon  none"  of  these  new  disciples,  "  only  they 
were  baptized  in  the  name  of  the  Lord  Jesus."  The 
Apostles  therefore  being  come  down  prayed  for  them 
that  they  might  receive  the  Holy  Ghost.  "  Then  laid 
they  their  hands  on  them,  and  they  received  the  Holy 
Ghost."  This  was  the  first  recorded  Confirmation  in 
the  Church  of  Christ.     The  Apostolicity  of  this  Rite 


112         PREPARATION  FOR   CONFIRMATION. 

is  justly  inferred  from  this  record.  But  at  present  we 
point  only  to  the  fact  that  its  main  features  accurately 
tally  with  the  Ordinance  as  afterwards  spoken  of  in 
the  Acts,  in  early  Church  history,  and  as  now  practised 
by  our  own  Episcopate. 

The  next  record  of  Confirmation  is  by  the  Apostle 
Paul. 

The  account  implies  that  it  had  already  become  cus- 
tomary in  the  Church.  The  Apostle  was  visiting  the 
Churches,  setting  in  order  what  was  wanting.  Arriv- 
ing at  Ephesus,  he  found  a  body  of  religious  men  who 
among  surrounding  heathen,  bore  the  name  of  Naza- 
renes.  His  first  inquiry  concerned  confirmation ;  "Have 
ye  received  the  Holy  Ghost  since  ye  believed  f^  Ob- 
serve :  he  did  not  first  ask  as  to  their  baptism,  nor  as  to 
their  faith ;  but  as  to  whether  they  had  received  the 
laying  on  of  hands.  To  my  mind  the  inference  is  very 
strong,  that  even  at  that  early  date,  the  laying  on  of 
hands  had  become  a  custom  of  the  Church,  and  that 
Apostles'  visitations  had  relation  in  part,  at  least,  to  this 
purpose.  We  may  imagine  his  surprise  when  they  re- 
plied, "  We  have  not  so  much  as  heard  whether  there 
be  any  Holy  Ghost.''  Their  whole  foundation  was 
defective.  He  therefore  first  laid  a  true  foundation, 
substituting  for  John's  baptism  that  which  the  Baptist 
had  foretold,  baptism  in  the  name  of  Christ.  Then, 
how  significantly  the  fact  comes  out !  notwithstanding 
that  the  Apostle  himself  had  baptized  and  admitted 
them  into  the  Covenant,  it  was  not  enough.  He  must 
Confirm  them.  Consequently  '^  he  laid  his  hands  upon 
them,  and  they  received  the  Holy  Ghost." 

Four  particulars  should  be  observed,  whilst  we  trace 


EARLY  CHURCH  HISTORY.  II3 

the  subsequent  history  of  Confirmation.  They  are  always 
observable  in  this  administration  by  Apostles ;  and  bv 
these  marks  a  right  Confirmation  may  be  recognized. 

The  officiating  persons ;  Apostles. 

The  recipients ;  those  who  have  been  baptized. 

The  Apostolic  prayer ;  that  they  might  receive  the 
Holy  Ghost. 

The  Apostolic  Act;  the  imposition  of  hands  upon 
the  head  of  the  Candidate. 

Notwithstanding  additions  which  from  time  to  time 
it  has  received  under  corrupt  forms  of  Christianity,  it 
has  always  retained  these  four  marks,  and  at  present 
exists  among  us  under  this  precise  form. 

In  the  year  200,  TertulHan,  having  spoken  of  the 
rites  of  Baptism,  proceeds,  "After  Baptism  the  hand 
is  imposed,  by  blessing,  calling  and  inviting  the  Holy 
Spirit."  In  the  year  250,  Cyprian,  a  Bishop,  com- 
menting on  the  visit  of  St.  Peter  and  St.  John  to  the 
Baptized  in  Samaria,  says,  "  Which  custom  is  also  de- 
scended to  us,  that  they  who  are  baptized  might  be 
brought  by  the  Rulers  of  the  Church,  and  by  our  prayer 
and  the  imposition  of  hands,  may  obtain  the  Holy 
Ghost,  and  be  consummated  with  the  Lord^s  signature." 
Again :  "  They  who  have  received  lawful  and  ecclesias- 
tical baptism,  it  is  not  necessary  that  they  should  be 
baptized  again  ;  but  that  which  is  wanting  must  be  sup- 
plied, namely,  that  prayer  being  made  for  them  and 
hands  imposed,  the  Holy  Ghost  be  invocated  and  poured 
upon  them."  A  little  later  in  the  same  century  Euse- 
bius  reports  that  Novatius  was  much  censured,  because, 
having  been  baptized  when  he  was  upon  a  sick-bed  and 
at  the  point  of  death,  and  afterwards  recovering,  he 

10- 


114         PREPARATION  FOR   CONFIRMATION. 

neglected  to  be  "  consigned  with  the  Lord's  signature  by 
the  hands  of  the  Bishop."  Such  a  testimony  is  evi- 
dence of  the  existence  of  a  custom  in  that  age.  Mel- 
chiades  in  the  fourth  century  argues  the  necessity  of 
Confirmation  against  the  supposed  objection  that  the 
Holy  Ghost  being  received  in  baptism  renders  any 
further  Ordinance  useless.  In  the  latter  part  of  the 
same  century  Jerome  thus  speaks  concerning  the  Rite : 
"  Do  you  ask  me  where  this  is  written  ?  In  the  Acts 
of  the  Apostles.  But  if  there  was  no  authority  of 
Scripture  at  all  for  it,  the  consent  of  the  whole  world 
to  this  point  might  well  challenge  the  force  of  a  pre- 
cept.'^  And  again ;  he  thus  describes  Episcopal  visita- 
tions fourteen  hundred  years  ago,  in  terms  accurately 
applicable  to  our  own  times:  '^As  for  those  who  are 
baptized  afar  oif  in  the  lesser  towns  by  the  presbyters 
and  deacons,  the  Bishop  travels  out  to  them  to  lay 
hands  upon  them  and  to  invoke  the  Holy  Spirit.'^ 

That  it  was  the  habit  to  confine  this  administration 
to  Bishops,  one  or  two  testimonies  may  suffice.  St. 
Chrysostom  writes,  ^^The  power  of  giving  the  Holy 
Spirit  was  peculiar  to  the  Apostles ;  whence  it  comes 
to  pass  that  the  chiefs  in  the  Church  and  no  others  do 
this."  Dionysius  says,  "  There  is  need  of  a  Bishop  to 
confirm  the  baptized ;  for  this  was  the  ancient  custom 
of  the  Church."  '^  This  was  wont  to  be  done  by  the 
Bishops,  to  conserve  unity  in  the  Church  of  Christ," 
saith  Ambrose.  "  By  Bishops  only,"  saith  St.  Austin. 
'^  For  the  Bishops  succeeded  in  the  place  and  ordinary 
office  of  the  Apostles,"  saith  St.  Jerome. 

Thus  at  a  distance  of  four  hundred  years  from  Apos- 
tolic times  confirmation  was  the  custom  of  the  Church; 


MEDIEVAL  HIS  TOR  r.  II5 

its  use  was  defended  as  an  imitation  of  Apostolic  prac- 
tice, and  it  had  been  perpetuated  from  Apostolic  times. 
The  Ordinance  had  become  corrupted  even  at  that  early 
day,  and  lacked  much  of  its  original  simplicity  and 
evangelical  character :  nevertheless  its  characteristic  fea- 
tures remained  unchanged.  It  was  still  the  laying  on 
of  Apostolic  hands  upon  the  heads  of  those  who  had 
been  baptized  with  prayer  for  the  gifts  of  the  Holy 
Spirit. 

During  the  thousand  years  next  succeeding,  this 
Ordinance  did  not  fare  better  than  other  Apostolic 
usages.  The  Romish  Church  surrounded  It  wdth  use- 
less superstitions,  which  to  this  day.  In  that  community, 
deprive  it  of  Apostolic  simplicity.  Such  are,  anointing 
the  Candidates  with  a  mysterious  unction  composed  of 
oil  and  balsam,  supposed  to  obtain  a  mystical  virtue 
by  the  act  of  consecration ;  repeating  the  sign  of  the 
Cross  on  the  forehead ;  striking  a  blow  upon  the 
cheek,  instead  of  laying  on  of  hands;  and  allowing 
children  of  seven  years  of  age  to  partake  of  the  Rite. 

Its  history  since  the  Reformation  among  Protestant 
churches. — Thus  buried  under  superstitions,  this  Ordi- 
nance was  untombed  by  our  Reformers.  Some  Re- 
formers cast  It  away  with  other  good  things  which  the 
Romish  Church  had  preserved;  rejecting  that  which 
was  Apostolical  as  If  It  were  Romish,  because  it  had 
come  through  Romish  channels.  Most  of  the  Re- 
formers however  attempted  to  restore  It  to  Its  proper 
place.  The  Lutherans,  who  did  not  retain  the  Epis- 
copal office,  yet  retained  this  Rite ;  and  committed  its 
administration  to  Presbyters.  The  Church  of  Geneva, 
which  at  first  rejected,  afterwards  restored  this  Rite, 


llg         PREPARATION  FOR  CONFIRMATION. 

and  provided  a  form  for  its  administration.  All  Epis- 
copal Churches  retained  it  in  its  purity.  Such  was  the 
course  of  the  Moravian  Church  and  the  Church  of 
Sweden :  and  such  the  course  of  the  Church  of  Eng- 
land. ^^It  is,"  says  Bishop  Mcllvaine,  "one  of  the 
instances  of  that  eminent  wisdom  and  moderation  with 
which  the  Church  of  England  conducted  her  reforma- 
tion from  the  corruptions  of  the  Papacy,  that  this 
Ordinance  instead  of  being  renounced  as  grievously 
corrupted,  was  cleansed,  reformed,  and  retained,  because, 
though  defiled  and  corrupted,  it  was  still  Apostolic. 
As  she  retained  the  Scriptures,  although  found  at  the 
Reformation  almost  buried  under  the  traditions  of 
men,  and  joined  in  equal  fellowship  with  books  unin- 
spired; as  she  retained  Episcopacy,  though  crushed 
under  tlie  polluting  foot  of  Popery ;  and  the  Liturgy, 
though  mingled  in  all  directions  with  idolatrous  ser- 
vices to  the  Virgin  and  Saints  and  Angels;  not  think- 
ing that  the  pure  gold  was  any  the  less  to  be  valued 
and  kept  because  it  had  been  associated  with  wood, 
hay,  stubble;  so  did  she  retain  the  Laying  on  of 
hands,  as  derived  from  the  Apostles,  and  intended  for 
the  Church  in  all  ages." 

With  like  discretion  and  judiciousness  the  Fathers 
of  our  own  Protestant  Episcopal  Church  retained  this 
holy  Ordinance.  They  found  it  among  the  practices 
of  the  Church  of  England,  pure,  simple,  majestic,  and 
apostolical,  both  in  the  form  of  its  administration  and 
in  its  sacred  purpose.  So  it  continues  to  our  own 
day. 


AUTHORITY  AND   PERPETUITY.  II7 

The  Authority  and  Perpetuity  or  Perpetual  Obligation 
of  Confirmation, 

If  we  place  its  obligation  on  the  lowest  ground, 
considering  it  merely  as  a  Rite  estiiblislied  by  the 
Church,  its  authority  would  be  sufficient. 

Our  XX.  Article  declares,  "that  the  Church  hath 
power  to  decree  Rites  and  Ceremonies,^^  so  that  it  doth 
not  '^  ordain  anything  contrary  to  God's  word  written." 

The  Church  has  decreed  Confirmation  to  be  one  of 
its  permanent  "Rites  and  Ceremonies."  Or,  appeal- 
ing more  distinctly  to  our  ecclesiastical  loyalty,  we  may 
consider  it  not  as  a  Rite  established  by  the  Catholic  or 
Universal  Church  of  Christ,  but  only  by  our  own 
Protestant  Episcopal  Church  in  the  United  States. 
Even  then  it  possesses  the  force  of  a  precept.  For 
our  XXXI. Y.  Article  of  Religion  says,  "  Every  Par- 
ticular or  National  Church  hath  authority  to  ordain, 
change,  and  abolish  ceremonies  or  Rites  of  the  Church, 
ordained  only  by  man's  authority,  so  that  all  things 
be  done  to  edifying."  Placing  it  on  this  lowest  ground; 
our  Church  has  adopted  the  Rite  of  Confirmation  as 
an  appropriate  mode  of  ratifying  Baptismal  vows. 

This  Rite  is  established  as  a  Law.  After  the  Bap- 
tism of  Infants,  Sponsors  are  directed  to  bring  the 
children  so  baptized  in  due  time  to  the  Bishop.  After 
the  Baptism  of  Adults,  they  are  instructed  that  "  it  is 
expedient  that  every  person  thus  baptized  should  be 
confirmed  by  the  Bishop,  so  soon  after  his  Baptism  as 
convenient  may  be ;  that  so  he  may  be  admitted  to  the 
Holy  Communion."  And  the  rubric  following  Con- 
firmation is  imperative  upon  Ministers  in  admitting  to 


118         PREPARATION  FOR   CONFIRMATION. 

full  Communion  with  our  Church :  '^  there  shall  none 
be  admitted  to  the  Holy  Communion,  until  such  time 
as  he  be  confirmed,  or  be  ready  and  desirous  to  be 
confirmed."  The  Law  is  explicit :  and  upon  all  good 
members  of  this  Church,  loving  its  order  and  respecting 
its  government,  its  authority  will  be  held  sufficient. 

But  we  are  not  content  to  rest  the  authority  of  this 
Rite  on  such  low  grounds.  History  as  already  shown 
is  neither  silent  nor  uncertain  respecting  it.  All  along 
the  track  of  the  past  since  the  Church  received  a  stable 
policy  the  progress  of  this  custom  is  distinctly  visible ; 
whilst  back  into  the  very  presence  of  the  Apostles, 
voices  of  holy  men,  in  a  continual  line,  audibly  testify 
to  its  perpetual  obligation.  We  believe  that  it  was  ap- 
pointed by  Apostles  acting  under  the  influences  of  the 
Holy  Ghost,  and  with  permission  of  Christ,  to  be  a 
perpetual  Ordinance  in  the  Church. 

The  two  points  involved  are  its  Apostolicity,  and  its 
Permanency. 

By  its  Apostolicity  J  we  mean  that  Apostles  were  ac- 
customed to  lay  their  hands  upon  the  heads  of  the 
baptized,  and  to  invoke  upon  them  the  descent  of  the 
Holy  Spirit. 

Our  historical  sketch  sufficiently  certifies  the  Apos- 
tolic custom.  No  such  custom  could  have  been  palmed 
upon  the  Church,  as  if  it  were  an  ordinary  habit  of 
Apostles.  Compare  it  with  some  other  like  observances. 
No  one  could  have  introduced  the  observance  of  the 
Lord's  day  as  holy,  or  the  administration  of  Baptism 
to  Infants,  at  a  date  later  than  the  Apostolic  age,  and 
at  the  same  time  have  appealed  to  an  unbroken  Apos- 
tolic custom :   nor  could  these  customs  have  been  re- 


AUTHORITY  AND   PERPETUITY.  119 

ceived  from  the  earliest  ages  on  an  appeal  to  Apostolic 
example  unless  they  could  plead  the  weight  of  Apostolic 
precept  and  habit. 

The  argument  is  the  same  and  of  equal  force  in  be- 
half of  Confirmation.  When  writers  of  the  first  three 
centuries  appeal  to  tlie  fact  that  this  Ordinance  existed 
in  their  day,  having  descended  to  them  by  a  constant 
custom  of  the  Church  from  the  Apostles,  we  cannot 
doubt  that  the  Apostles  had  made  this  administration 
a  habit. 

Our  own  Church  expresses  no  doubt.  In  "  the  office 
for  the  Laying  on  of  hands"  it  is  affirmed  that  the 
Bishop  is  following  "  the  example  of  the  Holy  Apos- 
tles." 

By  the  Perpetuity  of  the  Ordinance,  we  mean  that 
the  Apostles  intended  this  Ordinance  to  be  perpetual. 
It  is  but  repeating  the  same  thought  with  a  different 
application  to  say  that  this  intention  is  to  be  directly  in- 
ferred from  the  Apostles'  example:  and  again  from  the 
consideration  that  no  man  in  the  early  Church  would 
have  ventured  to  declare  (as  many  did  declare)  that 
such  was  the  Apostles'  intention,  if  such  were  not  the 
fact. 

But  the  declaration  by  the  Apostle  (Hebrews  vi.  1,  2) 
that  the  "  Laying  on  of  hands"  is  one  of  the  first  prin- 
ciples of  the  doctrines  of  Christ,  takes  this  whole  sub- 
ject out  of  the  region  of  historical  proof,  and  places  it 
upon  the  higher  ground  of  Scriptural  doctrine.  The 
Ordinance  becomes  so  important  wdien  viewed  in  this 
light,  that  we  ought  to  give  a  careful  interpretation  to 
this  passage.  ^^  The  principles  of  the  doctrine  of  Christ." 
"Repentance  from  dead  works,  and  faith  towards  God, 


120         PREPARATION  FOR   CONFIRMATION. 

the  doctrine  of  baptisms,  and  of  laying  on  of  hands, 
and  of  resurrection  of  the  dead,  and  of  eternal  judg- 
ment/^ 

The  Apostle  is  about  to  introduce  to  the  Hebrew 
Christians,  the  difficult  doctrine,  of  the  everlasting 
Priesthood  of  Messiah.  He  complains  that  their  slow 
progress  in  spiritual  things  hinders  him  in  teaching  the 
greater  mysteries  of  the  divine  plan.  "  When  for  the 
time  ye  ought  to  be  teachers,  ye  have  need  that  one 
teach  you  again,  which  be  the  first  principles  of  the 
oracles  of  God.'^  Yet  he  must  pass  by  these.  "  There- 
fore," he  continues,  "  leaving  the  principles  of  the  doc- 
trine of  Christ,  let  us  go  on  unto  perfection :  not  laying 
again  the  foundiltion  (that  is,  the  principles)  of  repent- 
ance from  dead  works,  and  of  faith  towards  God,  of 
the  doctrine  of  baptisms,  and  of  laying  on  of  hands, 
and  of  resurrection  of  the  dead,  and  of  eternal  judg- 
ment." 

It  is  to  be  observed  that  all  these  particulars  are 
^'  first  principles  of  the  oracles  of  God,"  "  the  principles 
of  the  doctrine  of  Christ,"  "  the  foundation"  of  Chris- 
tian instruction,  the  food  appropriate  to  "  a  babe"  in 
Christ,  to  such  as  are  "  unskilful  in  the  word  of  right- 
eousness" :  consequently  doctrines  which  they  had  all 
been  taught,  and  in  all  of  which  each  of  them  was  per- 
sonally interested.  They  are  elements ;  they  form  the 
very  foundation. 

Next,  (and  it  is  noticeable  for  it  is  very  peculiar,)  they 
all  belong  to  the  department  of  personal  religion.  There 
are  six  doctrines  selected  with  evident  design  from  the 
three  departments  of  a  Christian  personal  experience 
(following  Dr.  Tyng's  interpretation  of  the  passage) : 


A  SCRIPTURAL  DOCTRINE.  121 

"  present  spiritual  preparations  of  heart ;  present  exter- 
nal ordinances  of  jirofession ;  and  future  sanctions  or 
prospects/^  Using  the  words  of  that  very  discriminating 
writer : 

"  They  are  the  two  incipient  principles  in  each  department. 
As  repentance  from  dead  works,  and  faith  towards  God,  form  the 
commencement  or  foundation  of  the  life  of  religion  in  the  soul ; 
and  the  resurrection  of  the  dead,  and  eternal  judgment,  form  the 
commencement  of  the  life  both  of  soul  and  body  in  the  future 
world ;  so  the  doctrine  of  baptisms,  and  laying  on  of  hands,  form 
the  commencement  or  first  principles  of  a  present  external  pro- 
fession of  religion  in  the  Ordinances  of  Christianity." 

"  These  six  doctrines  are  evidently  intended  by  the  Apostle  to 
be  considered  as  the  alphabet  of  the  Christian  religion  :  they  are 
of  equal  importance ;  equally  to  be  made  subjects  of  instruction 
to  all.  Observe  their  marked  juxtaposition.  Kepentance,  then 
Faith:  this  is  the  natural  order  of  acts  of  scriptural  prepara- 
tion of  heart.  Kesurrection  of  the  dead,  and  eternal  judgment: 
this  is  the  natural  order  considered  either  as  events  or  as  doc- 
trines which  influence  personal  religion.  And  both  events  are 
necessary  to  the  completion  of  the  eternal  life,  and  both  doctrines 
requisite  to  be  believed  to  the  completeness  of  Christian  faith. 
The  analogy  will  surely  hold  in  interpreting  the  middle  member 
of  a  sentence  so  nicely  balanced.  The  doctrine  of  baptisms,  and 
of  laying  on  of  hands :  this  is  the  natural  order  of  external  pro- 
fession and  of  instruction  which  ought  to  be  given  to  young  dis- 
ciples as  to  their  outward  acts  of  religion.  While  baptism  must 
precede,  the  laying  on  of  hands  ought  to  follow:  for  both  are 
doctrines  and  first  principles  of  personal  religion." 

The  question  on  which  our  interpretation  turns,  is, 
what  did  the  Apostle  intend  by  this  "laying  on  of 
hands"  ?  We  are  to  look  for  some  Apostolical  instruc- 
tion or  custom  which  by  its  relations  to  personal  re- 
ligion, may  be  called  a  doctrine  of  Christ;  which  in 
its  application  to  those  who  are  young  in  the  faith  may 
F  11 


122  PREPARATION  FOR    CONFIRMATION. 

be  termed  a  first  principle;  which,  as  being  of  personal 
interest  to  every  convert,  may  be  reckoned  an  element 
of  the  Gospel ;  and  which  in  its  nature  or  in  fact,  was 
intended  to  be  perpetuated. 

The  laying  on  of  hands  was  practised  by  the  Apostles 
in  four  ways;  in  ordinary  benediction,  in  healing  the 
sick,  in  ordination  to  the  Ministry,  and  in  invoking 
the  Holy  Ghost  upon  the  baptized.  To  which  of  these 
does  the  Apostle  refer  ? 

Benediction  was  administered  only  to  a  few,  and 
practised  only  on  special  occasions,  as  when  a  teacher 
was  sent  upon  a  distant  mission.  This  cannot  be  it. 
Imposition  of  hands  to  recover  from  sickness  was 
needed  by  few :  and  as  a  fact  was  not  long  practised 
in  the  Church.  This  cannot  be  it ;  a  perpetual  element 
of  Christianity.  Imposition  of  hands  on  ordaining  to 
the  Ministry  was  required  only  by  a  small  proportion. 
This  cannot  be  that  first  principle  of  the  Oracles  of 
God,  part  of  the  Alphabet  of  the  Gospel,  in  which 
every  novice  was  interested. 

There  was  only  one  other  Apostolic  custom  of  laying 
on  of  hands ;  namely.  Confirmation.  It  fulfils  all  the 
conditions.  It  relates  to  personal  religion ;  it  interests 
every  convert;  and  its  administration  is  connected  with 
the  commencement  of  a  religious  life.  In  the  prepara- 
tion for  it,  as  it  requires  a  new  spiritual  birth ;  in  its 
nature,  as  it  confirms  baptismal  engagements ;  in  its 
universal  applicability;  and  in  its  fitness  to  be  per- 
petuated, it  contains  every  element  of  a  first  principle 
and  doctrine  of  the  Gospel. 

Many  think  it  quite  sufficient  to  reply  that  miracu- 
lous gifts  always  accompanied  this  laying  on  of  Apos- 


A  SCRIPTURAL  DOCTRINE.  123 

tolic  hands,  and  therefore,  as  miraculous  gifts  have 
ceased,  this  custom  should  cease.  If  the  fact  were  so, 
the  conclusion  would  not  be  unwarranted ;  but  the  fact 
is  not  so. 

"As  a  general  rule,  the  gift  of  the  Spirit,  as  it  was  termed, 
was  communicated  by  this  laying  on  of  hands :  and  it  is  prob- 
able that  all  thus  received  this  gift  of  the  Spirit.  Of  the  graces 
and  comforts  which  are  the  fruits  of  the  Spirit,  our  blessed  Lord 
prayed,  that  not  only  his  twelve  disciples  might  partake,  but  all 
who  should  believe  on  him  through  their  word.  And  there  are 
facts  which  show  that  all  Christians  did  participate  in  the  gift 
which  was  signified  by  the  laying  on  of  hands.  The  Apostle  in 
writing  to  the  Corinthians  refers  to  their  having  received  the 
Spirit  by  his  instrumentality  ;  to  the  Galatians,  to  his  minister- 
ing the  Spirit  unto  them :  and  when  he  expresses  his  wish  to 
visit  the  Christians  at  Rome,  in  order  that  he  might  impart  unto 
them  some  spiritual  gift,  it  is  difficult  to  conceive  why  the  gift 
might  not  have  been  communicated  by  letter  or  message,  unless 
it  were  to  be  connected  with  some  bodily  act  on  his  part.  As  it 
is  evident  therefore  that  in  the  judgment  of  charity  all  Chris- 
tians did  receive  this  gift  which  was  signified  by  the  laying  on 
of  hands,  it  became  more  than  probable  that  they  all  obtained  it 
in  the  waj^  which  is  recorded  in  reference  to  some  individual 
instances :  and  that  that  which  was  done  to  the  believers  in 
Samaria  and  Ephesus,  was  also  done  to  all  that  in  every  place 
called  upon  the  name  of  Jesus  Christ.  Unless  this  be  allowed, 
it  will  be  impossible  to  find  in  the  Sacred  volume,  any  trace  of 
such  an  imposition  of  hands,  as  could,  with  any  propriety,  be 
denominated  a  first  principle  and  foundation  of  the  Gospel  of 
Christ."* 

No  doubt,  as  a  general  rule,  all  received  some  spirit- 
ual gift;  but  all  did  not  receive  a  miraculous  gift,  nor 
the  power  of  working  miracles.  For  in  the  first  place, 
a  spiritual  gift  of  any  kind  was  not  absolutely  tied  to 

*  Tyng  on  Confirmation, 


124         PREPARATION  FOR   CONFIRMATION. 

the  Ordinance,  so  that  it  was  necessarily  conveyed  by 
the  Apostle's  hands.  It  will  be  remembered  that 
Simon,  although  fully  admitted  into  the  Church  by 
an  Apostle  himself,  remained  in  the  gall  of  bitterness. 
And  in  the  next  place,  spiritual  gifts,  when  adminis- 
tered by  Apostles,  were  of  various  kinds,  some  ordinary, 
some  special,  some  extraordinary.  The  Apostle  himself 
affirms  it,  for  when  writing  to  those  to  whom  as  he 
declares  he  had  administered  the  Spirit,  he  asks,  "Are 
all  Apostles?  Are  all  Prophets ?  Are  all  Teachers? 
Are  all  workers  of  miracles  ?  Have  all  gifts  of  heal- 
ing? Do  all  speak  with  tongues ?  Do  all  interpret?'' 
No !  "The  Spirit  giveth  to  each  man  severally  as  He 
will."  Gifts  of  grace  were  signified  by  the  laying  on 
of  hands ;  but  miraculous  powers  were  conferred  only 
as  He  chose  and  only  upon  those  whom  the  Spirit 
selected  for  peculiar  ministries. 

AYe  hold  then  that  even  when  Apostles  administered 
this  Ordinance,  miraculous  gifts  were  separable,  and  in 
fact  were  often  separated  from  the  ordinary  gifts  of 
the  Spirit. 

It  is  to  be  further  observed  that  miracles  accom- 
panied other  Apostolic  ministrations  as  frequently  as 
they  accompanied  this  laying  on  of  hands.  Prayer 
always  preceded  their  wonderful  works.  Their  preach- 
ing was  constantly  followed  by  marvellous  instances 
of  conversion.  Miraculous  gifts  were  generally  be- 
stowed on  those  whom  they  ordained.  Yet  surely  we 
will  not  argue  that  because  miraculous  gifts  generally 
accompanied  these  ministrations,  we  are  no  longer  to 
imitate  Apostles  in  them.  We  do  not  cease  to  pray  for 
the  sick,  although  we  cannot  raise  them  to  health,  or 


,  A  SCRIPTURAL  DOCTRINE.  125 

deliver  them  from  the  grave.  We  do  not  cease  to 
preach,  because  the  miracle  of  a  souFs  conversion  is 
seldom,  alas !  seldom  the  result.  Our  Bishops  do  not 
cease  to  ordain  by  laying  on  of  hands  with  prayer  for 
the  Holy  Ghost,  because  those  whom  they  thus  make 
Stewards  of  mysteries  can  no  longer  work  miracles. 
And  why  should  not  the  Apostles  be  imitated  in  this 
other  administration ;  although  extraordinary  gifts  of 
the  Spirit  have  ceased?  "  When  sinners  profess  repent- 
ance from  dead  works  and  faith  towards  God,  and  when 
they  have  obeyed  the  doctrine  of  baptisms,  why  should 
not  our  Bishops  confer  that  next  among  the  principles 
of  the  doctrine  of  Christ,  the  laying  on  of  hands  with 
solemn  prayer,  that  they  may  increase  in  the  Holy  Spirit 
more  and  more,  and  so  become  prepared  for  the  two 
last  principles,  the  resurrection  of  the  dead  and  eternal 
judgment?'^ 

This  conclusion  is  perfectly  legitimate;  the  logical 
process  is  sound :  and  the  result  reached  should  be 
freely  accepted. 

Confirmation  has  the  weight  of  an  Ordinance  of  our 
own  Church  ;  beyond  that,  it  has  the  authority  of  the 
example  of  the  Apostles,  and  the  custom  of  all  suc- 
ceeding antiquity ;  beyond  that,  it  was  the  intention  of 
the  Apostles  that  it  should  be  a  perpetual  custom ;  and 
beyond  that,  the  Apostle  has  declared  that  it  stands 
among  the  first  principles  of  Christ's  religion,  a  part 
of  that  very  foundation  of  external  profession  which 
every  child  of  God  should  share  in.  The  inference  is 
clear  and  direct,  that  every  baptized  Christian  who  has 
not  been  confirmed  should  feel  it  to  be  his  first  duty  to 

comply  with  that  precept. 

11* 


126         PREPARATION  FOR   CONFIRMATION. 


The  Intention  of  Confirmation. 

Originally,  and  in  Apostolic  practice,  it  accomplished 
three  distinct  purposes,  which  may  therefore  be  deemed 
its  original  intention.     These  were 

To  administer  a  spiritual  gift. 

To  confirm  young  disciples  in  faith. 

To  admit  Christians  into  the  body  of  the  faithful, 
and  to  full  privileges  in  the  Church. 

There  is  no  doubt  that  in  the  earliest  ages,  the  Apos- 
tles frequently  took  advantage  of  this  custom  in  order 
to  convey  spiritual  gifts ;  generally  ordinary  gifts,  some- 
times extraordinary.  This  power  which  belonged  to 
them  as  inspired  men  has  not  been  perpetuated.  Now, 
instead,  we  employ  the  term,  a  means  of  grace.  Such 
it  is.  As  prayer,  or  common  worship,  or  the  Ordinances 
of  religion,  so  this  Kite  properly  employed  becomes  a 
means  of  grace.  A  special  means,  especially  effectual, 
because  it  combines  those  others.  Prayer  is  made,  in 
solemn  manner,  by  all  the  congregation  and  by  God's 
Ministers,  whilst  the  Chief  Minister  indicates  the  in- 
dividual to  be  prayed  for  by  laying  his  hand  on  that 
person's  head.  Thus  uniting  in  prayer,  for  an  out- 
pouring of  the  Holy  Ghost,  under  the  promises  of  the 
Gospel,  the  Cliurch  cannot  but  regard  this  Ordinance 
as  a  means  of  graca. 

It  confirms  young  disciples  in  their  faith.  There  has 
scarcely  been  any  change  in  this  intention  of  the  E-ite 
since  the  earliest  times.  So  far  as  that  faith  is  intel- 
lectual, that  is,  an  understanding  of  truth,  the  course 
of  study  through  which  every  faithful  Pastor  carries 


INTENTION.  127 

his  Candidates,  establishes  them  in  a  knowledge  of  the 
Gospel.  Just  as  in  the  olden  time,  Evangelists  or  the 
stated  Ministers  were  roused  to  special  activity  by  ex- 
pecting a  visit  from  the  Apostles,  or  their  Episcopal 
assistants,  such  as  Timothy  or  Titus ;  so  a  modern  visi- 
tation leads  to  more  than  ordinary  activity  in  instruct- 
ing the  young  of  our  Parishes.  And  as  the  Catechism 
is  the  basis  of  such  instruction.  Candidates  for  Confir- 
mation become  familiar,  not  only  with  truth  generally, 
but  with  doctrine  and  practice,  as  taught  and  illustrated 
in  our  own  particular  Church.  Further,  and  as  its  most 
important  end.  Candidates  are  confirmed  in  their  spirit- 
ual faith;  in  experimental  and  practical  religion.  Under 
Pastoral  guidance  their  religious  views  and  religious 
characters  are  tested.  And  wherever  confirmation  is 
properly  prepared  for,  the  Candidates  are  necessarily 
established  in  their  personal  Christianity. 

The  third  intention  has  been  slightly  modified  since 
Apostolic  days.  Then  it  was  enough  to  say,  that  the 
confirmed  were  thereby  admitted  into  all  the  privileges 
of  the  Church.  There  was  then  but  one  Body,  as  there 
was  but  one  Faith,  and  one  Baptism.  But  since  the 
Reformation  this  Ordinance  has  received  a  new  inten- 
tion. At  that  era,  a  large  part  of  Christendom,  called 
the  Romish  Church,  began  to  separate  itself  from  the 
Church  of  Christ,  and  other  portions  of  Christ's  Church 
allowed  themselves  to  be  divided  into  sections  more  or 
less  irregular.  Our  Church,  reformed  and  protesting 
against  all  error,  standing  in  the  old  paths,  changing 
nothing,  yet  discovered,  that  under  the  circumstances 
which  surrounded  her,  this  Apostolic  Ordinance  had  as- 
sumed a  new  aspect.     On  the  one  side  it  was  perverted 


128         PREPARATION  FOR   CONFIRMATION. 

to  superstition ;  on  the  other  it  was  thrown  away.  Con- 
sequently, among  us,  besides  being,  as  in  Apostolic 
days,  the  door  of  admission  to  general  privileges  in 
Christ's  Church,  it  admits  to  a  particular  union  and 
communion  with  this  Church,  which  is  both  Protestant 
and  Episcopal. 

Such  is  the  threefold  intention  of  this  holy  rite ;  an 
intention  perfectly  in  keeping  with  its  Apostolic  char- 
acter; and  entirely  in  harmony  with  its  Scriptural 
description  as  a  first  principle  of  the  Gospel  of  Christ. 

Confirmation  is  in  no  sense  a  Sacrament.  A  clear 
understanding  of  this  distinction  is  of  grave  impor- 
tance, because  some  incline  towards  that  view  of  the 
Ordinance.  The  faulty  ideas  that  its  reception  is 
*^ generally  necessary  to  salvation;"  that  its  administra- 
tion is  invariably  accompanied  by  a  gift  of  divine 
grace ;  that  the  imposition  of  the  Bishop's  hands  is  a 
"sign  and  pledge"  of  grace  bestowed;  or  that  the 
Ordinance  supplies  what  are  called  defects  of  irregular 
baptism,  so  that  one  who  has  been  baptized  by  a  non- 
Episcopal  minister  or  by  a  lay  person,  being  subse- 
quently confirmed,  shall  occupy  the  same  position,  and 
be  deemed  to  have  received  the  same  grace,  as  is  sup- 
posed to  be  communicated  in  baptism  regularly  minis- 
tered; all  these  notions  are  based  upon  the  notion  of 
its  sacramental  character :  and  are  erroneous. 

The  admirable  definition  of  "  this  word  Sacrament," 
familiar  to  us  in  the  Catechism,  will  sufficiently  defend 
our  view.  A  Sacrament  "  is  an  outward  and  visible 
sign  of  an  inward  and  spiritual  grace,  given  unto  us ; 
ordained  by  Christ  himself  as  a  means  whereby  we 
receive  the  same  and  a  pledge  to  assure  us  thereof.'' 


INTENTION.  129 

Every  portion  of  this  definition  is  essential ;  and  there- 
fore in  a  Sacrament  all  its  terms  must  be  fulfilled.  It 
was  carefully  drawn  up  with  the  intent  of  excluding 
the  five  administrations  which  the  Romish  Church  had 
united  with  the  two  Sacraments  ias  of  equal  value; 
and  among  these  was  Confirmation. 

The  Romish  Church  maintaining  the  propriety  of  a 
portion  of  this  definition,  continued  to  administer  this 
Ordinance  with  the  use  of  certain  significant  outward 
acts  which  they  declared  to  be  signs  of  grace.  Our 
Reformers  in  the  revision  of  the  Book  of  Common 
Prayer  in  1551,  commonly  called  the  second  Book  of 
King  Edward,  directed  all  other  outward  acts  to  be 
disused  except  the  imposition  of  the  Bishop's  hands; 
all  others  being  deemed  to  want  sufficient  Scriptural 
authority.  But  even  this  external  act  was  not  ordained 
by  Christ  himself,  nor  ordered  by  Him  to  be  a  means  of 
grace  and  a  pledge  of  its  reception :  nor  are  there  any 
means  or  pledges  of  grace  in  the  administration  except 
as  prayer  is  a  means,  and  the  general  promises  which 
accompany  the  administration  are  a  pledge,  of  grace. 
Since  therefore  these  five  signs  are  wanting  in  Con- 
firmation, the  Ordinance  has  no  Sacramental  character. 

The  intention  of  Confirmation  is  therefore, 

To  lead  to  an  increase  of  the  influences  of  the  Holy 
Spirit,  in  answer  to  Prayer,  and  as  the  result  of  the 
spiritual  preparation  made  for  receiving  the  Ordinance. 
It  is  a  means  of  grace. 

To  confirm  young  disciples  in  their  faith :  in  specu- 
lative faith  by  instruction;  in  practical  faith  by  conver- 
sation with  a  Pastor,  by  the  public  act  of  profession, 
and  by  the  entrance  on  a  life  of  religious  activity. 


130         PREPARATION  FOR   CONFIRMATION. 

To  admit  into  all  the  privileges  of  the  Church 
Catholic,  and  of  our  own  Church  in  particular,  as  it  is 
both  Episcopal  and  Protestant. 

It  is  in  no  sense  a  Sacrament:  not  possessing  the 
peculiar  and  essential  marks  of  a  Sacrament  given  in 
the  Catechism;  and  having  been  expressly  excluded 
from  the  region  of  the  Sacraments  by  our  Reformers. 

Note. — Keaders  are  referred  to  the  Kev.  Dr.  Tyng's  admira- 
ble argument  on  the  Apostolicity  and  Perpetuity  of  this  Ordi- 
nance, contained  in  his  Treatise  on  Confirmation.  I  am  greatly 
indebted  to  it. 


PREPARATION  FOR  CONFIRMATION. 


CHAPTER  yill. 

THE    CANDIDATES,    QUALIFICATIONS,    AND    BENEFITS. 
INSTKUCTION   IN   DOCTRINES   OF   THE   CHURCH. 

The  Candidates  for  Confirmation. 

Who  ought  to  become  Candidates  for  Confirmation  ? 

Generally ;  every  baptized  believer  who  has  attained 
to  years  of  discretion,  and  who  has  not  already  been 
confirmed  within  our  Church,  or  within  a  Cluirch  in 
union  with  our  Protestant  Episcopal  Church. 

Particularly ;  I  suggest  answers  to  queries  presented 
by  the  above  definition. 

Suppose  the  person  applying  was  baptized  by  a  Min- 
ister not  in  Episcopal  orders  ?  The  distinction  between 
validity  and  regularity  of  administering  Sacraments 
has  been  so  long  recognized  by  our  Church,  as  to  have 
attained  the  weight  of  law.  It  decides  this  case. 
Baptism  may  be  valid,  that  is,  recognized  and  ratified 
and  blessed  of  Christ,  without  being  regular,  or  ad- 
ministered in  all  respects  according  to  Christ's  ordi- 
nance. Even  lay  baptism  is  admitted  to  be  valid  by 
strict  constructionists  of  Episcopal  authority;  how 
much    more    if    baptism   was    Ministerial    although 

not  regular  ? 

131 


132  PREPARATION  FOR    CONFIRMATION. 

A  question  of  greater  difficulty  arises  when  the  ap- 
plicant has  received  only  Unitarian  Baptism.  The 
Baptism  Avas  administered  by  one  who  is  supposed  to 
deny  the  divinity  of  Christ.  It  is  indeed  a  question 
of  validity  even  more  than  of  irregularity.  It  becomes 
a  question  of  opinion,  as  to  how  much  error  invalidates 
a  Ministry ;  and  a  question  of  fact  in  each  particular 
case,  as  to  how  much  error  is  held  by  the  Minister  wdio 
officiated.  For  it  is  well  known  that  Unitarians  hold 
every  possible  shade  of  opinion  concerning  the  divinity 
of  our  Saviour.  Such  a  question  then  becomes  too 
difficult  for  decision.  Besides,  the  administering  of 
baptism  is  an  act  of  obedience  to  the  authority  of 
Christ.  And  if  it  be  performed  in  precise  terms 
according  to  Christ's  ordinance,  it  is  a  significant 
declaration  of  submission  to  Christ.  To  go  further, 
and  require  that  a  certain  definite  purpose  on  the  part 
of  the  Minister  shall  be  declared,  when  he  administers 
this  Sacrament,  would  be  to  add  to  Christ's  ordinance : 
which  we  have  no  right  to  do.  No  doubt  the  idea  of 
Christian  baptism  implies  an  acknowledgment  of  faith 
in  Christ,  and  of  a  Covenant  based  upon  it.  But  the 
words  of  Christ's  appointment  themselves  involve  and 
include  this  idea.  They  involve  an  acknowledgment 
of  Christ's  equal  Divinity  with  the  Father,  and  the 
Holy  Ghost.  If  any  other  terms  had  been  requisite, 
Christ  would  have  appointed  them.  If  therefore  these 
words  are  used  in  Baptism,  Christ's  ordinance  is  satis- 
fied. Besides,  the  Minister  in  these  cases  always  pro- 
fesses to  admit  the  baptized  into  the  fellowship  of  the 
Christian  Church  and  into  the  faith  of  Christ. 

We  cannot  go  behind  his  act,  to  examine  his  inten- 


WHO   OUGHT  TO   BE   CANDIDATES.  133 

tion.  And  we  need  not  go  behind  his  act  to  question 
his  motive;  for  the  XXVI.  Article  of  religion  declares 
that  "the  unworthiness  of  Ministers  hinders  not  the 
effect  of  the  Sacrament/'  Unworthiness  arising  from 
pernicious  doctrine  may  certainly  be  included  under 
this  term.  Nor  can  it  hinder  Christ's  promise,  if  the 
Minister  has  baptized  the  person  professedly  in  obedience 
to  Christ's  commandment,  as  a  profession  of  faith  in 
Christ,  and  with  the  distinct  Christian  formula  ap- 
pointed by  Christ.  If  the  conditions  above  named 
have  been  fulfilled.  Unitarian  baptism  may  be  allowed. 

When  this  question  first  arose  as  a  question  of  Pastoral 
duty,  I  consulted  those  in  the  Church  w^hose  opinions 
seemed  most  weighty,  and  found  no  difference  in 
practice;  among  these  were  Bishop  Elliott  of  South 
Carolina,  and  Bishop  Eastburn  of  Massachusetts.  If 
however  any  doubt  should  remain  upon  the  minds 
either  of  the  Pastor  or  of  the  Candidate,  which  cannot 
be  pacified,  or  any  doubt  whether  the  facts  of  the  case 
bring  it  clearly  within  the  conditions  named,  or  any 
doubt  arising  from  questions  as  to  lay  baptism,  let  the 
person  be  baptized  wdth  the  provisional  formula. 

Many  hold  that  confirmation  will  compensate  for 
defects  in  Baptism :  and  those  who  take  this  view, 
consequently  do  not  think  it  necessary  to  solve  the 
question  now  proposed.  But  there  is  no  declaration 
by  our  Saviour  which  thus  puts  Confirmation  on  a  par 
with  or  superior  to  Baptism ;  nor  is  there  any  shadow 
of  such  a  doctrine  set  forth  by  our  Church.  Conse- 
quently, invalidity  of  Baptism  is  fatal  to  all  outward 
fellowship  with  the  Saviour.  Neither  Confirmation, 
nor  Communion,  nor  Ordination,  can  compensate  for 

12 


134         PREPARATION  FOR    CONFIRMATION. 

the  want  of  it.  An  unbaptized  person  is  not  within 
Christ's  visible  Church. 

But  supposing  such  a  person  to  be  baptized,  after 
having  been  confirmed.  Should  he  be  reconfirmed? 
I  answer,  No. 

The  ground  of  this  opinion  is,  first,  that  Baptism  is 
a  Sacrament,  which  the  other  is  not.  Second,  that  the 
Sacrament  of  admission  into  the  Church  is  necessary 
where  it  may  be  had.  Third,  that  nothing  of  human 
device  can  take  the  place  of  that  Sacrament,  nor  supply 
defects  in  its  administration.  But  Confirmation  is  not 
a  Sacrament;  it  is  only  an  Ecclesiastical  ordinance. 
Any  defect  in  it  arising  from  the  absence  of  tlie  divine 
Sacrament  will  be  immediately  supplied  by  its  presence. 
Therefore  a  person  would  not  be  presented  for  recon- 
firmation, who  had  been  baptized  after  being  confirmed. 

Such  a  case  occurred  in  my  experience.  One  of  my 
Communicants  after  having  been  several  years  a  Com- 
municant, applied  to  a  neighboring  Rector  for  baptism. 
He  had  been  baptized  by  a  Presbyterian  Clergyman. 
The  Rector  without  consulting  me  referred  him  to  the 
Bishop.  And  the  Bishop,  without  my  knowledge,  re- 
baptized  him,  reconfirmed  him,  and  readmitted  him  to 
^he  Communion.  The  whole  series  of  acts  being  un- 
necessary and  a  violation  of  law. 

The  ground  taken  for  this  act  of  intrusion  was,  that 
a  Bishop  is  a  universal  Diocesan  Pastor,  and  therefore 
to  be  appealed  to  as  such :  a  ground  of  course  unten- 
able, and  to  be  resisted.  The  occurrence  of  one  such 
case  renders  possible  the  occurrence  of  others.  It  is 
well  to  be  forearmed  therefore  with  this  decision ;  that 
while  a  valid  Baptism  is  a  sine  qua  non,  and  therefore 


WHO   OUGHT  TO  BE   CANDIDATES.  135 

invalidity  of  baptism  must  at  all  hazards  be  supplied 
by  valid  l^aptism,  yet  that  a  valid  baptism  ought  not 
to  be  repeated :  a  regular  confirmation  need  not  be 
repeated  even  when  the  Candidate  was  actually  unbap- 
tized  at  the  time  of  receiving  that  Ordinance,  because 
his  subsequent  reception  of  the  Sacrament  will  supply 
all  that  had  been  deficient  in  the  Ordinance. 

Suppose  the  Candidate  has  already  been  confirmed  ? 

Such  confirmation  will  have  taken  place  either,  by  a 
minister  w^ho  is  not  a  bishop,  as  in  the  Lutheran 
Church ;  by  a  Bishop  in  a  Protestant  Church,  not  in 
communion  with  ours,  as  in  the  Swedish;  or  by  a 
Bishop  who  is  heretical,  as  in  the  Romish  Church. 

The  answer  is,  that  the  Rite  is  apostolic,  and  must 
be  administered  according  to  apostolic  usage.  Its  in- 
tention is  to  bring  a  believer  not  only  into  communion 
with  the  Church  Catholic,  but  into  union  with  our 
own  particular  Church,  which  is  both  Episcopal  and 
Pr'otestant.  On  one  or  other  of  the  prongs  of  the 
antlers  of  this  definition,  the  doubts  in  question  will 
be  caught. 

For,  in  the  Lutheran  Church,  which  practises  confir- 
mation, or  the  Calvinistic  Church,  which  would  practise 
confirmation  if  it  followed  the  advice  of  its  founder, 
ministers  are  not  bishops ;  and  in  the  Methodist  Church, 
which  may  yet  be  led  to  practise  confirmation  under 
the  pressure  of  advancing  public  opinion,  recurring  to 
John  Wesley's  advice,  its  nominal  bishops  are  only 
Presbyters ;  consequently  these  ministers  can  only  bring 
a  Candidate  into  union  with  Presbyteries,  that  is,  non- 
Episcopal  Churches.  A  minister  who  is  not  a  bishop 
cannot  introduce  a  Candidate  into  union  with  an  Epis- 


136         PREPARATION  FOR   CONFIRMATION. 

copal  Church.  Such  a  confirmation  is  no  confirmation 
as  we  understand  it. 

In  the  next  case ;  a  Bishop  in  a  Church  not  in  com- 
munion with  ours,  cannot  introduce  a  member  of  his 
Church  into  communion  with  ours. 

But,  on  the  other  hand,  the  Church  of  England  and 
the  Churches  in  Ireland  and  Scotland  are  in  communion 
with  ours.  The  Moravian  Church  is  generally  con- 
sidered in  communion  with  ours,  although  no  definite 
decision  has  ever  been  given  by  General  Convention. 
The  Church  of  Sweden  has  been  considered  in  union 
by  one  Bishop ;  the  late  Bishop  of  the  Diocese  of  Illi- 
nois. No  act  has  ratified  it,  nor  has  general  opinion  as 
yet  sanctioned  it. 

In  the  next  case:  a  Bishop  in  a  Church  which  is 
heretical  or  schismatical  cannot  introduce  a  member 
into  union  with  our  Church,  which  is  Protestant  and 
orthodox. 

The  question  would  turn  upon  the  condition  of  the 
Greek,  the  Oriental,  and  the  Romish  Churches.  But 
the  Greek  Church,  and  Oriental  Churches,  if  not  fatally 
heretical  have  not  been  acknowledged  as  in  union  with 
ours.  The  Romish  Church,  if  not  schismatical,  is  cer- 
tainly heretical,  by  positive  declaration  of  our  Church: 
and  consequently  cannot  admit  a  member  into  union 
with  our  Protestant  communion.  Besides,  confirmation 
in  the  Romish  Church  being  not  a  laying  on  of  hands 
is  not  the  apostolic  Rite. 

Suppose  the  Candidate  was  confirmed  without  proper 
spiritual  qualifications  ?  This  case  has  been  referred  to 
me  more  than  once,  both  whilst  I  was  a  Pastor,  and  since 
I  have  been  a  Bishop.     But  it  admits  of  easy  solution  : 


WHO   OUGHT  TO   BE   CANDIDATES.  137 

although  it  may  not  be  in  our  power  so  easily  to  pacify 
a  conscience  which  may  be  disturbed  by  it.  For  if  the 
person  approaches  the  ordinance  without  a  due  sense  of 
the  solemnity  or  reality  of  his  act,  vowing  without  the 
intention  of  obedience  to  God,  professing  faith  in  Christ 
without  possessing  any  living  faith,  an  act  of  deliberate 
or  of  ignorant  hypocrisy,  Ave  can  readily  imagine  that 
when  the  conscience  shall  become  truly  awakened,  it 
will  be  weighed  down  with  a  sense  of  sin  committed  in 
this  act.  And  the  first  impulse  will  be  to  repair  the 
fault  by  repeating  the  Ordinance  in  a  proper  spirit. 

But  all  that  was  external  of  the  act  was  rightly  per- 
formed. The  vow  was  registered  on  earth  and  in 
heaven.  That  Avhich  was  lacking  lay  in  the  internal 
act ;  and  this  is  now  supplied  before  God  and  accepted 
by  Him.  There  can  therefore  be  no  necessity  for  repeat- 
ing the  external  act.  And  no  propriety ;  for  it  could 
accomplish  for  the  Candidate  nothing,  nor  admit  him 
to  any  rights  which  he  does  not  already  possess. 

Confirmation  being  a  ratification  of  baptismal  en- 
gagements another  class  of  questions  is  to  be  met. 

Suppose  the  person  lias  been  baptized  as  an  infant  in 
a  church  which  does  not  require  formal  engagements 
on  the  part  of  the  child;  as  in  some  Protestant 
Churches  which  do  not  admit  the  office  of  sponsors  ? 

Or  supposing  the  person  was  baptized  in  our  own 
Church  in  private,  as  an  infant,  sick,  and  in  danger  of 
death :  in  which  case  no  engagements  are  entered  into 
by  sponsors  ?  The  duty  of  bringing  the  child,  if  it 
lives,  into  the  Church,  and  assuming  the  sponsorial 
obligations  openly,  although  solemnly  enjoined,  is  often 
forgotten.     And  the  child  who  has  been  privately  bap- 

12* 


138         PREPARATION  FOR    CONFIRMATION. 

tized  often  grows  up,  without  having  entered  into  any 
formal  and  verbal  vow. 

Or  suppose,  what  might  be  as  pertinently  urged,  that 
the  sponsors  entered  into  engagements  without  any  in- 
tention of  keeping  them,  or  any  design  that  the  child 
should  be  considered  as  bound  by  his  vow  ?  Certainly 
promises  made  with  the  lips  only  are  as  worthless,  as  if 
they  were  not  made  at  all. 

The  reply  to  all  these  suppositions  is  the  same,  and 
simple.  In  Baptism  a  child  enters  into  Covenant  with 
Christ.  It  is  not  the  sponsors'  act,  but  the  child's  act. 
It  is  a  real  agreement  between  the  child  and  Christ, 
through  the  sponsors,  or  if  there  be  no  sponsors.  The 
terms  are  sometimes  expressed,  and  sometimes  not  ex- 
pressed. But  the  agreement  is  always  the  same,  and 
its  terms  are  implied  when  not  expressed.  And  this 
binding  vow  made  in  childhood  is  in  all  cases  to  be 
ratified  in  adult  years. 

Still  another  class  of  difficulties  arises,  in  the  minds 
of  those  persons  wlio  have  already  made  a  profession 
of  religion  by  baptism  in  adult  years,  or  by  com- 
munion; baptized  as  adults  in  our  Church,  or  baptized 
and  communing  in  other  Churches. 

Suppose  the  person  has  already  assumed  vows  pub- 
licly, or  as  it  is  termed  made  a  profession  of  religion, 
and  thereby  has  done  that  for  whicli  confirmation  is 
appointed  ?  The  reply  is,  as  in  former  cases,  that  our 
Church  opens  only  one  door  to  its  Communion,  and 
knows  only  one  method  of  acknowledging  attachment 
to  its  fellowship. 

The  argument  to  be  used  with  one  who  has  been 
baptized  in  adult  years,  would  be  formed,  from  the 


WHO   OUGHT  TO  BE   CANDIDATES.  I39 

Apostolic  character  of  the  Ordinance,  the  example  of 
the  early  Church,  and  the  importance  of  yielding  obe- 
dience to  the  laws  of  our  own  body. 

But  the  most  influential  consideration  with  such 
persons  will  generally  be,  the  propriety  of  reaffirming 
confidence  in  Christ  and  their  delight  in  his  service ; 
and  the  effect  of  their  example  upon  younger  Chris- 
tians. 

With  all  those  whom  we  baptize  as  adults,  care 
should  be  taken  to  forestall  the  difficulty,  by  explaining 
the  Church's  expectation  as  to  Confirmation,  previously 
to  the  administration  .of  the  Sacrament.  They  should 
understand  that  when  they  receive  Baptism  they  agree 
to  come  to  Confirmation  at  the  earliest  opportunity. 

The  argument  to  be  used  with  those  who  are  already 
Communicants  will  be  of  a  similar  character.  Those 
who  come  to  us  from  other  Churches  may  well  and 
courteously  consider,  that  if  indeed  the  Ordinance  of 
Confirmation  be  onerous,  it  is  not  to  be  expected  that 
strangers,  however  welcome,  should  be  placed  on  a 
footing  less  onerous  than  that  of  the  Church's  own 
children :  that  as  Confirmation  is  the  rule  for  all  our 
own,  although  educated  among  us,  and  although 
habituated  to  our  modes  of  thinking,  and  of  whose 
fidelity  we  have  had  experience,  certainly  it  is  a  right 
rule  for  those  who  have  lived  without  a  knowledge  of 
our  ways  and  beyond  the  oversight  of  our  Ministry. 

It  will  be  remembered  too,  with  respect  to  commu- 
nicants coming  to  our  Church  from  other  Bodies,  that 
comity  and  good  feeling  entitle  them  to  the  ordinary 
privileges  of  general  communion  and  fellowship  on 
the  letters  they  bring  from  their  former  Pastors ;  but 


140         PREPARATION  FOR   CONFIRMATION. 

these  letters  do  not  take  the  place  of  our  Pastoral 
examination  before  admitting  them  to  Confirmation: 
although  it  will  generally  be  proper,  and  expedient,  to 
accept  such  letters  as  sufficient  testimony  without  ex- 
amination. But  if  a  Pastor  feels  that  an  examination 
or  further  instruction  is  necessary  or  expedient,  prior 
to  Confirmation,  he  has  a  valuable  opportunity  to  inform 
these  new  members  as  to  the  peculiarities  of  our  own 
Church,  to  discover  any  errors  of  doctrinal  or  practical 
views,  and  to  furnish  the  corrective. 

Unconfirmed  Communicants  will  often  be  heads  of 
families;  and  their  example  of  neglecting  the  Ordi- 
nances of  the  Church  will  be  employed  by  their  chil- 
dren and  other  young  people  of  our  flock,  as  an 
argument  to  defend  their  own  neglect,  and  sometimes 
their  own  indifference  to  religion.  This  fact  puts  a 
powerful  plea  in  our  possession. 

Tliis  subject  has  been  presented  ^vith  minuteness, 
because  many  such  difficulties  will  arise  in  every  one^s 
early  ministry;  and  a  solution  of  these  doubts  may  be 
often  aided  by  the  experience  of  elders  in  the  Ministry. 

The  Qualifications  of  Candidates. 

We  are  considering  only  the  intellectual  qualifica- 
tions. We  are  hereafter  to  consider  the  spiritual 
qualifications  in  detail.  But  whilst  nothing  need  to 
be  added  on  these  points  at  this  point  in  the  discussion, 
it  will  be  well  to  show  why  this  topic  should  be  placed 
fifth,  instead  of  first,  in  a  course  of  preparing  our 
Candidates,  although  it  is  confessedly  first  in  impor- 
tance;   and  why  the  Spiritual   should   be  considered 


QUALIFICATIONS  OF  CANDIDATES.  141 

subsequently  to  the  Intellectual  qualifications,  although 
they  are  of  superior  moment. 

Our  first  object  is  to  invite,  not  to  repel  any.  We 
desire  not  to  discourage  any  one  from  a  careful  con- 
sideration of  duty,  but  to  draw  if  possible  all  the  con- 
gregation, especially  all  the  careless  and  irreligious, 
toward  a  conscientious  regard  to  this  obligation.  One 
may  well  hope  that  if  successful  in  this,  he  may  be  the 
means,  under  divine  grace,  of  awakening  their  con- 
sciences. Consequently,  let  the  subject  be  first  presented 
in  its  general  aspects.  Present  it  as  now  suggested  in 
its  history,  authority  and  perpetuity,  and  intention, 
with  all  the  interest  that  can  be  thrown  around  it; 
so  that  even  the  hitherto  careless  may  begin  to  think 
about  it.  Then  let  them  be  addressed  on  the  subject 
of  Candidateship,  show^ing  that  all  who  have  been 
baptized  and  have  not  been  confirmed  are  considered 
by  the  Church  as  being  bound  to  share  in  this  Ordi- 
nance. 

That  opportunity  should  be  taken  to  press  directly 
upon  irreligious  baptized  persons  the  unwisdom  and 
ingratitude  and  sin  of  neglecting  to  pay  the  vow  which 
they  have  vowed.  They  may  be  led  to  wish  that  they 
might  be  Candidates,  and  come  to  listen,  when  you 
begin  to  treat  the  topic  of  qualifications.  And  when 
that  subject  is  treated,  let  the  same  merciful  design  be 
kept  in  view;  first  show  those  qualifications  which 
they  can  more  easily,  or  which  they  will  fancy  they 
can  more  easily,  possess.  Show  what  knowledge  is  to 
be  gained,  and  how  it  is  to  be  acquired.  Most  of  the 
intelligent  members  of  a  flock  will  see  tliat  after  listen- 
ing to  lectures  on  Confirmation  they  have  received  the 


142         PREPARATION  FOR   CONFIRMATION. 

most  of  one  part  of  it,  the  requisite  knowledge,  and 
will  hope  that  by  attending  our  lectures  on  the  Cate- 
chism they  will  obtain  the  other  part  of  it.  Then 
there  will  stand  between  them  and  the  blessings  of  the 
Ordinance  the  one  only  question,  "Am  I  spiritually 
prepared  ?"  It  is  the  vital  question  indeed  :  but  now 
it  will  be  proposed  at  a  time  when  they  will  be  pre- 
pared to  listen  with  interest  and  without  prejudice. 
Proposed  at  first,  it  would  have  repelled  them  from 
hearing  our  instructions.  They  would  infer  that  they 
had  no  part,  and  were  not  desired  to  be  present  with 
our  class.  Proposed  at  this  point,  it  will  strike  them, 
as  indeed  is  true,  that  we  long  for  their  souls,  that  we 
present  the  subject  of  spiritual  qualification  not  as  a 
barrier  but  as  a  guide ;  and  they  will  probably  be  im- 
pressed by  the  solemn  fact  that  nothing  stands  between 
them  and  the  coveted  privileges  of  a  Christian,  except 
the  want  of  confidence  in  Jesus  and  loving  devotion 
to  Him.  A  fatal  want.  But  the  very  fact  strongly 
pressed,  under  such  circumstances  will  be  likely  to 
arouse  the  conscience.  Especially  when  we  are  per- 
mitted to  show  that  the  love  of  Jesus  Christ  has 
already  bridged  this  chasm,  and  that  the  Holy  Ghost 
is  lovingly  anxious  to  lead  them  in  His  mercies  to  the 
enjoyment  of  the  peace  which  flows  from  the  act  of 
passing  that  chasm  by  faith  in  the  Saviour. 

Besides,  they  will  have  broken  the  ice  on  the  cold 
border  of  that  chasm,  by  showing  an  interest  in  some- 
thing religious.  It  will  seem  to  them  to  have  been  one 
step  towards  religion.  One  barrier  between  their  hearts 
and  ours  will  be  broken  down.  They  will  have  invited 
Christian  offices :  and  we  will  be  wanting  both  in  tact 


QUALIFICATIONS   OF  CANDIDATES.  143 

and  love,  if  Ave  do  not  take  advantage  of  the  opening, 
and  secure  their  souls  for  Christ. 

On  one  other  point,  the  ground  for  urghig  intellectual 
qualifications  is,  first,  the  Church  rule ;  and  secondly, 
the  nature  of  the  Ordinance. 

The  Church  rule. — "  None  shall  be  confirmed  but 
such  as  can  say  the  Creed,  the  Lord^s  Prayer,  and  the 
ten  Commandments,  and  can  also  answer  to  such  other 
questions  as  in  the  short  Catechism  are  contained." 

This  is  the  lowest  qualification.  It  is  intended  to 
exclude  neither  the  feeblest  intellect,  nor  the  least 
amount  of  knowledge.  But  it  implies  that  each  Can- 
didate shall  have  as  clear  and  full  an  apprehension  of 
these  truths  as  his  mental  condition  or  opportunities 
will  allow.  Consequently  he  is  expected  to  study  the 
Catechism,  and  of  course  to  understand  it,  as  far  as  his 
ability  will  permit.  It  has  already  been  shown  that 
to  understand  it  thoroughly  is  to  have  at  command  a 
perfect  system  of  Theology. 

The  naturae  of  the  Ordinance  implies  the  same  thing. 
For  its  intention,  as  has  been  shown,  is  to  confirm  dis- 
ciples in  their  faith.  To  be  established  in  it,  they  must 
understand  it.  To  prevent  their  being  drawn  aside  by 
specious  errors,  or  false  teaching,  they  should  be  armed 
against  these  errors  and  falsehoods  by  possessing  the 
truth.  If  they  are  to  be  stable  Christians,  they  must 
be  established  in  doctrine. 

A  caution  is  necessary.  Whilst  endeavoring  to  in- 
struct Candidates  thoroughly,  and  give  them  every 
reasonable  opportunity  for  knowledge  on  these  subjects, 
we  must  be  careful  to  declare  that  intellectual  prepara- 
tion is  not  the  main  thing ;  that  Christ  accepts  only  the 


144         PREPARATION  FOR   CONFIRMATION. 

preparation  of  the  heart :  and  that  He  is  ready  to  wel- 
come to  this  Ordinance  every  true  believer  however 
deficient  in  mere  intellectual  knowledge. 

The  Benefits  of  Confirmation. 

These  are  direct,  and  indirect. 

Direct  benefits;  or  what  is  sometimes  called  the  grace 
of  Confirmation:  benefits  which  immediately  result 
from  its  administration.  We  judge  of  these  from  the 
character  of  the  Candidates,  the  character  of  the  act, 
and  the  promises  of  God.  The  Candidates  for  Con- 
firmation profess  to  be,  and  we  are  to  suppose  them  in 
every  sense  to  be,  members  of  Christ's  kingdom ;  hav- 
ing received  both  the  washing  of  regeneration,  and  the 
renewing  of  the  Holy  Ghost.  Now  the  Holy  Ghost 
has  selected  certain  visible  Ordinances  as  the  medium 
through  which  He  dispenses  spiritual  favors:  among 
these  Confirmation  is  included.  For  the  Ordinance 
was  thus  employed  by  Himself  in  the  early  ages  of  the 
Church.  All  tradition  and  ecclesiastical  history  de- 
clare that  as  a  fact  it  continued  to  be  a  means  of  grace. 
The  Protestant  framers  of  our  Prayer  Book,  from  their 
own  experience  declare  Confirmation  to  be  a  means  of 
grace.  And  the  Argument  for  the  Authority  and  Per- 
petuity of  the  Ordinance  requires  us  to  believe  that  it 
must  be  so ;  for  if  an  external  Ordinance  is  one  of  the 
first  principles  of  the  religion  of  Christ,  it  cannot  be 
less  than  a  means  of  grace. 

We  add  the  consideration  that  prayer,  which  is  al- 
ways a  means  of  grace,  is  the  chief  appointment  of  this 
Ordinance;  and  prayer,  while  it  has  the  promise  of 
every  blessing,  is  here  used  under  such  circumstances 


BENEFITS   OF  CONFIRMATION.  145 

as  are  most  likely  to  render  it  effectual.  Believers  in 
Christ  supplicate  for  the  bestowal  of  grace.  The  Can- 
didates, the  Christian  congregation,  and  the  ministers 
of  Jesus  Christ,  all  the  believers  before  his  throne, 
j)ray ;  and  the  single  burden  of  their  supplications  is 
that  the  Ordinance  may  become  a  means  of  grace. 
Every  circumstance  tends  to  insure  and  increase  the 
fervor  of  their  prayer.  The  transaction  which  interests 
heaven  well  bespeaks  the  solemn  attention  of  earth. 
Persons  who  have  vowed  unto  the  Lord  stand  before 
the  duly  commissioned  Minister  of  Jesus  Christ  to 
register  their  oath  of  allegiance.  Here,  in  the  presence 
of  those  who  witnessed  for  them  in  baptism  ;  in  the 
sight  of  the  whole  body  of  the  Church,  with  whom 
they  are  more  particularly  united ;  under  the  eye  of 
angels  and  guardian  spirits,  who  erewhile  sang  glad 
songs  as  they  spread  tidings  of  their  repentance  through 
the  Courts  of  the  upper  Sanctuary ;  and  before  Him, 
the  adorable  Jehovah,  Father,  Son,  and  Holy  Ghost,  in 
whose  blessed  Name  they  were  sealed,  and  unto  whom 
that  vow  was  made  which  now  they  renew  and  ratify ; 
they  solemnly  renounce  again  everything  opposed  to  the 
Supreme  authority  of  Almighty  God;  they  solemnly 
separate  themselves  again  from  the  world :  they  sol- 
emnly promise  once  more  and  forever  to  continue 
Christ's  faithful  soldiers  and  servants  unto  their  life's 
end. 

Having  heard  this  deliberate  determination,  the  whole 
body  of  the  faithful,  led  by  the  Bishop,  supplicate  God, 
that  the  sevenfold  gifts  of  the  Spirit  may  descend  upon 
these  his  servants.  ^^ Strengthen  them!"  they  cry; 
^'  strengthen  them,  we  beseech  Thee,  O  Lord !  with  the 
Q  13 


146         PREPARATION  FOR   CONFIRMATION. 

Holy  Ghost  the  Comforter;  and  daily  increase  in  them 
thy  manifold  gifts  of  grace ;  the  spirit  of  wisdom  and 
understanding,  the  spirit  of  counsel  and  ghostly  strength, 
the  spirit  of  knowledge  and  true  godliness ;  and  fill 
them,  O  Lord,  with  the  spirit  of  thy  holy  fear  now 
and  forever/'  The  Bishop  then  proceeds  to  lay  his 
hands  upon  their  heads,  by  this  gesture  expressing  his 
fervent  desires  for  each  individual,  and  pointing  out 
one  by  one  the  person  for  whom  specific  prayer  is  to 
be  made.  And  then  inviting  all  to  unite  in  silent 
prayer  with  him,  he  approaches  the  mercy  seat.  "  De- 
fend, O  Lord,  this  thy  servant  with  thy  heavenly 
grace,  that  he  may  continue  thine  forever,  and  daily 
increase  in  thy  Holy  Spirit  more  and  more,  until  he 
come  unto  thy  everlasting  kingdom.'^  ^ov  does  the 
siege  of  the  throne  cease  even  here.  The  true  Israel 
of  God  remembering  the  wrestling  of  pious  Jacob,  and 
the  Saviour's  commendation  of  the  importunate  widow, 
once  more  unites  to  pray  for  these  new  disciples  of  the 
Lord.  '^Let  Thy  Fatherly  hand,  we  beseech  Thee, 
ever  be  over  them ;  let  Thy  Holy  Spirit  ever  be  with 
them ;  and  so  lead  them  in  the  knowledge  and  obe- 
dience of  Thy  word,  that  in  the  end  they  may  obtain 
everlasting  life,  through  our  Lord  Jesus  Christ.''  We 
cannot  question  the  efficacy  of  such  prayers.  Here  not 
two  only,  but  a  whole  Church  agreeing  in  one  petition, 
with  holy  boldness  present  it  to  the  God  of  all  grace 
through  the  merits  of  the  Saviour,  looking  for  and 
expecting  a  favorable  answer.  Unless  w^e  believe  that 
grace  is  received  accordingly,  the  service  is  a  mockery 
of  pious  hopes  and  expectations. 

As  to  the  nature  of  the  grace  to  be  thus  received,  a 


BENEFITS  OF  CONFIRMATION.  I47 

careful  review  of  the  service  will  convince  us,  that  it 
is  not  any  sadden  or  surprising  communication  of 
spiritual  strength.  An  error  sometimes  exists  on  this 
subject,  which  afterwards  leads  to  discouragement.  The 
Candidates  are  looking  to  receive  something,  they  know 
not  exactly  what,  which  invisibly  but  sensibly  shall 
perfect  their  virtues,  establish  their  holy  habits,  and 
induce  a  constant  satisfactory  feeling  that  they  are 
children  of  God. 

But  this  is  not  to  be  anticipated,  for  this  is  not  what 
we  pray  for.  We  pray  for  a  gradual  growth  in  spiritual 
graces,  a  constant  steady  increase  in  spiritual  strengtli, 
a  power  of  prevailing  in  hours  of  trial  and  danger,  a 
certain  ability  of  overcoming  at  tlie  last,  and  of  per- 
severing until  the  end,  until  salvation  is  attained. 
These  graces  are  not  for  that  instant,  but  for  the  future. 
A  sufficiency  for  each  emergency  as  it  occurs  is  all  that 
is  requisite  to  any  Christian.  Any  superabundant  grace 
might  become  a  snare,  and  dangerous  because  it  would 
encourage  presumption. 

Bishop  tleremy  Taylor  well  illustrates  this  truth, 
"  That  which  we  call  the  miraculous  part  is  the  less 
power.  But  to  cast  out  the  devil  of  lust,  to  throw 
down  the  pride  of  Lucifer,  to  tread  on  the  Great 
Dragon,  and  to  triumph  over  our  spiritual  enemies; 
to  cure  a  diseased  soul,  to  be  unharmed  by  the  poison 
of  temptation,  of  evil  example  and  evil  company :  these 
are  the  true  signs  which  follow  them  who  believe ;  this 
is  to  live  in  the  spirit,  and  walk  in  the  spirit ;  this  is 
more  than  to  receive  the  spirit  for  a  power  of  working 
miracles  in  the  natural  world;  for  this  is  from  a  super- 
natural principle,   to  receive  supernatural  aids,  to  a 


148         PREPARATION  FOR   CONFIRMATION. 

supernatural  end  wrought  within  the  diviner  spirit  of 
man." 

The  indirect  benefits  of  Confirmation  are : 

First.  The  natural  consequence  of  decision.  So  long 
as  one  hesitates,  he  presents  a  fair  mark  for  the  assaults 
of  fleshly  and  spiritual  foes.  The  decided  Christian  is 
fortunately  considered  by  the  world  as  in  a  hopeless 
condition  concerning  its  temptations,  and  is  generally 
left  to  pursue  his  way  unmolested. 

Second.  The  support  afforded  by  the  continual  recol- 
lection of  the  necessity  for  maintaining  a  consistent 
Christian  character.  Ezra  would  not  ask  the  king  for 
a  guard,  when  he  was  about  to  return  to  Jerusalem, 
simply  because  he  had  professed  to  believe  that  God 
favored  them  who  helped  Israel,  and  poured  out  his 
wrath  upon  all  who  molested  them.  Nehemiah,  pro- 
fessing to  be  laboring  for  God,  replied  to  those  who 
would  have  tempted  him  to  forsake  his  work,  "  Shall 
such  a  man  as  I  flee  ?'^  And  Joseph,  "  How  shall  I/' 
who  worship  such  an  holy  God,  '^  how  shall  I  do  this 
great  Avickedness  and  sin  against  God?"  A  professing 
Christian  finds  his  profession  a  very  great  barrier 
against  sin.  Previously,  when  sinners  enticed  him,  he 
could  oppose  them  only  with  the  secret  reluctance  of 
his  heart.  Now  the  character  he  wears  is  a  defensive 
armor.  His  steadfast  reply  to  sinners  and  to  sin  is  the 
pithy  language,  with  which  the  ancient  martyr  faced 
all  solicitations  to  apostatize,  "  I  am  a  Christian." 

Third.  The  access  thus  given  to  the  sympathy  and 
experience  of  elder  Christians.  Many  persons  are  hin- 
dered for  a  long  while,  some  indeed  finally  hindered, 
because   they   conceal    their   feelings.     If  they  could 


BENEFITS  OF   CONFIRMATION.  149 

reveal  their  difficulties  to  any  sympathizing  heart  they 
would  be  immediately  relieved  and  comforted.  But 
when  they  are  confirmed  they  enter  the  body  of  the 
faithful,  and  the  heart  of  every  true  Christian  is  open 
to  them.  In  future  difficulties,  temptations,  and  trials, 
they  have  a  storehouse  of  assistance,  in  the  experience 
of  those  who  have  passed  this  way  before  them,  and  to 
whom  nothing  should  give  greater  delight  than  to 
succor  the  distressed,  by  their  own  experience. 

If  the  theory  of  the  Gospel  is  realized  among  us,  if 
we  are  Brethren  of  the  household  of  faith,  and  fellow 
travellers  towards  the  Celestial  City,  our  Candidates 
have  a  right  to  feel  that  the  sympathy  and  experience 
of  elder  pilgrims,  with  all  the  benefits  of  it,  are  theirs, 
so  soon  as  they  shall  join  the  Christian  company.  It 
will  be  to  compare  great  things  by  small :  yet,  if  mem- 
bership in  a  Masonic  or  an  Odd  Fellows'  Lodge,  or 
even  in  a  Co-operative  Society,  gives  one  substantial 
benefits,  we  cannot  place  a  membership  of  Christ's 
Church  on  a  lower  plane.  Sympathy  and  fellowship 
with  the  Church  do  not  mean  that  all  benefits  are  to  be 
received  directly  from  Christ,  or  waited  for  until  we 
reach  His  presence,  but  that  we  may  expect  them  from 
the  love  and  fellowship  of  those  who  are  Christ's,  and 
expect  to  enjoy  them  whilst  we  are  still  on  earth. 

A  devout  participation  in  this  Ordinance  secures  the 
powerful  assistance  of  Almiglity  God.  The  Candidate 
humbly  claims  the  fulfilment  of  the  Divine  Covenant 
of  Baptism.  So  far  as  in  him  lies  the  conditions  have 
been  fulfilled ;  and  now  he  waits  with  assurance  to  re- 
ceive the  promise  of  God.  The  Lord  was  pleased 
graciously  to  lay  Himself  under  a  conditional  obliga- 

13* 


150         PREPARATION  FOR   CONFIRMATION. 

tion.  The  Candidate,  through  grace,  has  accomplished 
the  condition.  The  whole  power  of  God  to  succor  and 
support  is,  therefore,  from  henceforth,  his. 

The  second  topic  of  Intellectual  preparation  should 
be,  instruction  in 

The  Doctrines  of  the  Church. 

Confirmation  implies  maturity  of  faith,  and  steadfast- 
ness of  religious  opinions.  And  this  not  in  general 
only ;  but  in  those  particular  beliefs  which  distinguish 
Episcopal  Churches  from  others. 

It  is  requisite  then  that  the  Confirmation  class  should 
understand  the  doctrines  of  the  Bible,  as  our  Church 
holds  and  teaches  them.  This  requires  specific  and 
particular  instruction. 

Many  also  will  come  to  us  from  other  Christian 
Churches,  who  will  be  already  instructed,  more  or  less. 

In  the  first  case  they  study  the  differences  between 
their  previous  and  present  Church.  In  the  second  case 
they  study  the  whole  subject  of  religion  as  do  our  own 
young  Candidates. 

Many,  it  is  to  be  hoped,  will  come  directly  to  the 
Church  out  of  the  world.  Their  whole  religious  views 
are  to  be  formed. 

The  largest  number  will  come  by  that  regular  pro- 
gress intended  by  our  Church  system,  through  Home 
training,  Sunday  and  Bible  Class,  and  the  Pastor's  class 
in  the  Catechism;  trained  up  in  the  nurture  of  the 
Lord,  in  the  doctrines  of  Baptism  and  of  the  Church. 
Instruction  in  their  case  is  to  be  continued  and  per- 
fected. 


DOCTRINE  ILLUSTRATED.  151 

In  order  to  give  this  combined  and  perfected  in- 
struction, no  method  is  so  simple,  easy,  direct,  or  effec- 
tual, as  to  deliver  carefully  constructed  Lectures  on  the 
Catechism ;  enlarging  the  instruction  already  given  to 
children,  and  putting  it  in  a  shape  better  suited  for  a 
general  congregation,  or  at  least  for  the  more  mature 
minds  of  Candidates  for  Confirmation. 

Every  point  of  such  instruction  should  be  proved, 
when  necessary,  by  Scripture ;  always,  should  be  de- 
clared to  be  based  upon  Scripture ;  Scripture  should  be 
presented  as  the  sole  authority.  Every  point  should  be 
illustrated  by  the  standards  of  our  Church,  by  Creeds, 
Articles,  Liturgy,  and  Homilies. 

As  a  guide  in  such  lectures,  let  Archbishop  Seeker's 
Lectures  on  the  Catechism  be  studied.  Bishop  White 
has  also  shown  his  estimate  of  the  value  of  this  method 
of  instruction,  by  preparing  a  course  on  the  Catechism. 
Rev.  Dr.  Henshaw,  before  he  was  made  Bishop  of 
Rhode  Island,  prepared  a  full  and  admirable  series  of 
Lectures  on  the  Catechism. 

My  habit  has  been  to  lecture  on  the  Catechism  when- 
ever preparing  a  class  for  Confirmation  ;  both  formally 
in  church,  and  informally  in  the  lecture-room  :  always 
taking  the  ground-work  as  already  laid  out,  dividing 
the  teachings  of  the  Catechism  into  five  parts.  This 
course  and  method  of  instruction  was  recommended  by 
Bishop  Jeremy  Taylor,  and  was  adopted  by  Bishops 
Seeker,  White,  and  Henshaw. 

Bishop  Henshaw  in  his  Preface  says,  "Acting  under 
the  belief,  now  generally  received  among  us,  that  the 
Church  Catechism  is  the  best  guide  to  Protestant  Epis- 
copalians in  the  religious  education  of  their  children, 


152         PREPARATION  FOR    CONFIRMATION. 

the  Author  prepared  the  following  exposition  of  it  for 
the  benefit  of  his  people." 

Special  attention  should  be  paid  to  illustrating  the 
Catechism  by  our  Articles ;  not  only  because  they  are 
authoritative  and  carefully  worded  statements  of  our 
doctrines,  but  because  they  are  so  frequently  overlooked. 
Our  people  seldom  know  what  the  Articles  do  teach. 
The  whole  subject  of  Doctrines,  Liturgy,  Worship, 
Kites,  Usages  and  Laws  should  be  taught.  The 
Church's  teaching  is  to  be  defined  and  enforced  by  its 
uniform  practice,  and  at  the  same  time  occasional  prac- 
tice is  to  be  corrected  by  immemorial  doctrine. 

As  a  specimen  of  the  manner  of  using  the  standards 
to  illustrate  the  Catechism,  I  give  the  following  hints: 

On  Doctrines. — The  Rule  of  Christian  faith,  given  in 
the  Catechism,  is  proved  by  Scripture,  and  is  stated 
clearly  in  Article  VI. 

The  Doctrine  of  the  Trinity  is  illustrated  in  the 
Litany,  and  in  the  Gloria  Patria,  the  Gloria  in  Excelsis, 
the  Te  Deum,  and  the  Benedictions. 

The  Doctrine  of  Repentance  is  illustrated  by  Homily 
XIX. 

The  Doctrine  of  the  Sacraments  is  given  in  Articles 
XXV.-XXXI. ;  against  superstitious  use ;  against  the 
idea  that  the  spiritual  value  of  a  Sacrament  inheres  in 
the  elements.  This  is  further  illustrated  by  the  Rubrics 
after  the  Communion.  No  private  Sacraments  are 
allowed ;  no  receiving  alone  is  tolerated.  The  Lord's 
Supper  is  held  to  be  efficacious  although  one  may  not 
be  able  to  receive  the  elements ;  this  truth  is  illustrated 
by  the  last  Rubric  in  the  Liturgy  of  the  Holy  Com- 
munion. 


LITURGY  AND    CUSTOMS.  153 

The  Doctrine  of  the  Lord's  Day  is  given  in  Canon 
XX.  Title  I.  of  the  Digest.  Also  in  a  Resolution 
passed  at  the  Diocesan  Convention  of  Ohio  in  1836. 

On  Practice. — Reverence  to  God,  as  inculcated  in  the 
Catechism,  and  the  worship  of  God,  are  illustrated  by 
our  customs;  for  example,  kneeling  when  one  enters 
God's  house,  and  a  proper  regard  for  the  Chancel, 
where  God's  word  is  preached,  where  prayer  is  made, 
and  the  Sacraments  are  administered.  So  also  by  pos- 
tures in  worship. 

Renunciation  of  worldly  amusements,  vain  dress,  and 
show,  are  illustrated  by  Homily  YI. ;  and  by  Resolu- 
tions of  the  Convention  of  Ohio,  1821-25,  and  those 
of  Virginia. 

Family  Prayer  is  enforced  by  the  provisions  of  a 
form  for  it  in  the  Prayer  Book :  and  by  a  Resolution 
of  the  Convention  of  Ohio,  1834. 


G^ 


PREPARATION  FOR  CONFIRMATION. 


CHAPTER    IX. 

QUALIFICATIONS   AND   TESTS. 

Spiritual  Instruction  for  Confirmation. 

According  to  a  Pastor's  view  of  the  spiritual  quali- 
fications demanded  for  Confirmation  will  be  the  spiritual 
character  of  the  congregation  which  gathers  around  his 
ministry  and  forms  his  church. 

Various  views  of  Qualifications  are  held,  running 
between  extremes. 

The  lowest  view  is  that  Confirmation  is  merely  a 
decent  formality,  which  all  children  pass  through  be- 
fore they  come  of  age  and  take  their  places  in  society. 
It  is  sometimes  considered  a  prerequisite  for  young 
ladies  and  gentlemen  before  "  coming  out"  into  com- 
pany !  * 

The  next  view,  scarcely  higher,  is,  that  it  transfers 
from  Sponsors'  shoulders  a  burden,  which  the  baptized 
person  himself  is  now  to  carry.  Observe;  it  is  not 
considered  as  discharging  a  religious  vow :  but  assuming 
of  a  vow,  which  it  is  inconvenient  for  the  Sponsor 
longer  to  bear.     It  is  supposed  that  the  Candidate  will 

*  This  opinion  was  expressed  to  me  by  a  parent  who  brought 
a  child  to  receive  the  Ordinance. 
15 1 


VARIOUS    VIEWS  OF  QUALIFICATIONS.       I55 

discharge  the  vow  if  ever  he  should  go  to  the  Holy 
Oomraunioii :  but  it  is  understood  that  he  is  not  to 
proceed  at  once  to  Communion,  nor  does  he  consider 
himself  prepared  therefor.  It  is  a  simple  transfer  of 
obligation  from  the  shoulders  of  one  subject  to  another: 
an  entirely  formal  act,  marked  by  no  spiritual  qualifi- 
cation whatsoever. 

The  next  higher  view  (that  is,  one  degree  less  low) 
is  that  Confirmation  being  an  item  of  Church  law,  all 
the  Church's  children  are  bound  to  conform  to  it.  If 
they  have  put  no  particular  hindrance  in  the  way  by 
evil  lives,  and  in  a  general  sense  are  willing  to  promise 
to  pay  decent  respect  to  the  Covenant,  they  are  to  be 
admitted,  as  loyal  members  of  an  ecclesiastical  govern- 
ment. A  shadow  of  a  shade  of  rehgious  thought 
manifests  itself  here,  because  the  shadow  of  the  Church 
falls  on  this  conception  of  Confirmation. 

The  next  view,  beginning  to  be  really  higher,  be- 
cause it  has  respect  to  a  spiritual  qualification,  is,  that 
Confirmation  is  a  part  of  an  appointed  spiritual  educa- 
tion. Holding  that  a  germ  of  life  was  planted  in 
Baptism,  it  is  held  that  Confirmation  is  one  of  the 
appointed  means,  and  a  chief  means,  of  bringing  that 
germ  to  healthful  development.  It  is  not  required 
that  Candidates  shall  exhibit  spiritual  life,  but  taking 
for  granted  that  every  one  who  is  baptized  has  received 
the  germs  of  a  spiritual  new  life.  Confirmation  is  em- 
ployed as  a  means  of  forcing  that  life  into  exhibition. 

I  was  present  on  one  occasion  wlien  these  views  were 
put  forth  in  a  definite  shape.  The  Sermon  before  Con- 
firmation had  assumed  that  one  who  professed  to  have 
received  Christ  Jesus  the  Lord  should  inquire  whether 


156         PREPARATION  FOR   CONFIRMATION. 

his  spiritual  life  Avas  exhibiting  itself  as  a  living  union 
with  this  Saviour.  Immediately  after  the  sermon,  the 
Candidate  was  presented  to  be  confirmed,  and  the 
Bishop  addressed  him  thus :  "  It  is  a  happy  thing, 
my  friend,  that  we  are  not  required  to  go  into  any 
difficult  questioning  as  to  our  union  with  Christ.  We 
have  been  baptized.  We  have  been  admitted  into  his 
Church.  We  have  been  regenerated  by  water  and  the 
Holy  Spirit.  Our  names  are  on  the  Register.  It  (the 
Parisli  Register)  will  determine  that  we  have  a  right 
to  be  admitted  to  all  the  privileges  of  his  Church. .  It 
is  a  happy  thing  that  we  need  not  trouble  ourselves 
with  deep  spiritual  questions,  which  are  so  apt  to 
mislead  the  inquirers ;  but  in  simple  faith  of  the  fact 
that  our  names  are  registered  among  the  baptized 
we  may  go  forward  to  take  the  solemn  vows  of  Con- 
firmation, and  endeavor  to  keep  them  unto  our  lives' 
end." 

It  is  to  be  presumed  that  in  this  expression  the 
Bishop  held  that  divine  grace  had  been  implanted  at 
the  time  of  Baj^tism,  and  needed  only  to  be  properly 
nurtured  througli  Confirmation,  and  by  the  means  of 
grace  which  should  follow. 

In  the  next  higher  view.  Confirmation  is  a  means  of 
fixing  and  confirming  religious  impressions:  and  should 
be  so  employed.  Positive  signs  of  a  spiritual  new  birth 
are  not  required:  but  the  Ordinance  is  employed  to 
deepen  convictions,  to  strengthen  resolutions,  and  to 
quicken  holy  purposes;  in  other  words,  to  lead  to 
spiritual  renewal.  This  view  is  advocated  by  the 
obvious  propriety  of  dealing  very  gently  with  tender 
consciences.     We  ought  to  encourage  by  every  proper 


VARIOUS    VIEWS  OF  QUALIFICATIONS.       157 

means  a  preparation  of  heart  which  will  open  the  way 
for  the  implanting  of  new  life. 

But  the  question  is,  is  the  Ordinance  an  expression 
of  spiritual  life?  The  service  for  Confirmation  so 
declares.  But  if  so,  can  we  use  the  Ordinance  as  if  it 
were  to  be  the  means  of  giving  that  life  ?  We  shall 
thereby  run  the  hazard  of  teaching  those  who  are 
merely  awakened  to  the  importance  of  religion,  that 
they  are  truly  Christians.  Ministers  are  sorely  tempted 
to  adopt  this  view.  Kindness  of  disposition,  earnest 
desire  to  cherish  the  first  sparks  of  religious  impression, 
fear  lest  they  should  quench  the  spirit  in  any  heart,  as 
well  as  the  difficulty  of  determining  whether  a  true 
work  of  grace  has  begun,  combine  to  render  this  view 
a  popular  one.  If  the  next  view  to  be  presented  is 
the  true  one,  we  must  not  act  on  this  view,  however 
attractive.  And  yet  while  cautioned  against  it,  we 
must  also  be  cautioned  of  the  difficulty  of  deciding  at 
what  moment,  or  with  how  little  observation,  the  w^ork 
of  the  Holy  Spirit  commences  in  the  soul.  At  this 
point  careful  discretion  will  be  called  for.  The  oppo- 
site consideration,  however,  is  scarcely  less  important. 
There  is  really  more  danger  of  encouraging  a  false 
profession,  than  of  discouraging  true  spiritual  life. 
The  work  of  divine  grace  is  never  effectually  hindered 
by  external  obstacles.  That  life  grows  in  despite  of 
outward  difficulties.  We  have  no  right  to  check  it : 
yet  if  we  should  err  on  that  side,  our  ignorance  or  want 
of  discretion  is  not  likely  to  be  fatal.  Any  evil  which 
might  arise  from  delaying  Confirmation  will  be  easily 
repaired;  because  so  soon  as  religious  life  unmistakably 
appears  our  Church  provides  that  the  person  may  be 

14 


158  PREPARATION  FOR    CONFIRMATION. 

admitted  to  Communion ;  and  Confirmation  will  then 
follow  at  the  first  convenient  season.  But  it  is  almost 
impossible  to  repair  the  injury,  if  we  should  admit  a 
person  to  a  profession  of  Christianity,  when  spiritual 
life  is  wanting.  The  probability  is  that  having  sub- 
stituted an  unreality  for  the  reality  of  religion,  such 
a  person  will  never  recover. 

In  the  highest  view  spiritual  renewal  is  presupposed. 
Clergymen  differ  much  in  applying  this  rule;  differ 
much  in  reading  the  signs  of  spiritual  new  life.  But 
all  who  adopt  it  agree  that  a  spiritual  new  birth  in 
some  real  sense  is  a  prerequisite  for  confirmation. 

This  view  is  based  upon  the  words  and  meaning  of 
the  Ritual,  and  the  reason  of  the  thing. 

The  words  of  the  Preface  to  Confirmation  are  sig- 
nificant, "Which  order  is  very  convenient  to  be  ob- 
served, to  the  end  that  children  being  now  come  to 
years  of  discretion,  and  having  learned  what  their 
godfathers  and  godmothers  promised  for  them  in  bap- 
tism, may  themselves  with  their  own  mouth  and  con- 
sent, openly  before  the  Church  ratify  and  confirm  the 
same ;  and  also  promise  that  by  the  grace  of  God  they 
will  evermore  endeavor  themselves  faithfully  to  observe 
such  things,  as  they  by  their  own  confession  have 
assented  unto." 

In  interpreting  this  language,  it  is  to  be  noted  that, 
although  called  children,  these  persons  are  no  longer 
children.  Carelessly  employed,  the  language  may  and 
probably  often  does  mislead.  But  these  are  children 
of  God  at  years  of  discretion,  capable  of  judging  in 
spiritual  things  and  acting  for  themselves,  consequently 
no  longer  children.     Let  us  use  the  word,  persons,  as 


VARIOUS    VIEWS  OF  QUALIFICATIONS.       159 

synonymous.  These  persons  understand  the  vow  of 
their  Baptism.  They  come  to  ratify  it.  Consequently 
they  understand  its  whole  force  and  intent.  Next, 
they  assent  to  what  is  done.  An  act  of  will  follows 
upon  an  act  of  understanding.  And  lest  this  should 
be  considered  a  mere  intellectual  act,  the  Church  takes 
care  to  state,  that  the  person  acts  by  his  own  mouth 
and  consent.  Consent  implies  an  act  of  affections.  It 
is  consent  of  the  heart.  The  understanding,  the  will, 
and  the  affections,  all  three  are  therefore  engaged.  Nor 
is  this  a  barren  act,  nor  limited  by  time ;  for  it  leads 
to  a  promise  that  this  act  shall  bind  for  life  and  govern 
one's  actions  ever  thereafter.  But  all  this  might  be  tlie 
language  of  a  deceived  and  self-confident  heart.  The 
Church  makes  its  caveat  here  by  declaring  that  this 
act  is  wholly  spiritual,  a  promise  made  with  entire 
reliance  upon  the  grace  of  God. 

No  terms  in  our  language  could  more  clearly  declare 
that  the  Church  supposes  herself  to  be  dealing  with 
persons  who  have  been  spiritually  renewed.  Persons 
of  age,  discretion  in  judgment,  understanding  their 
obligations  under  the  Christian  covenant,  by  an  act  of 
will,  both  intellectual  and  of  the  heart,  and  professedly 
acting  under  the  guidance  of  and  dependent  on,  divine 
grace,  assent  to,  and  consent  to,  and  affirm,  a  determi- 
nation to  be  guided  by  the  Covenant  with  our  Lord 
Jesus  Christ  unto  their  lives'  end :  that  Covenant  being 
nothing  less  than  to  believe  all  that  God  has  taught,  to 
renounce  all  that  He  has  forbidden,  and  to  do  all  that 
He  has  commanded.  Without  doubt,  this  is  to  be  a 
Christian :  and  it  cannot  be  in  any  real  sense  unless 
the  person  has  been  new  born  by  the  Holy  Ghost. 


160         PREPARATION  FOR   CONFIRMATION. 

This  view  is  affirmed  by  the  language  of  the  Thanks- 
giving offered  at  the  time  of  confirmation.  "  It  hath 
pleased  Thee  to  regenerate  these  persons  by  water  and 
the  Holy  Ghost,  and  to  give  them  forgiveness  of  all 
their  sins."  This  is  true  spiritual  regeneration ;  on  the 
one  side  signified  by  the  baptism  of  water,  and  on  the 
other  proved  by  the  baptism  by  the  Holy  Ghost  and 
the  remission  of  sins.  It  is  not  a  mere  repetition  of 
language  used  at  Infant  baptism  with  charitable  hope. 
These  are  not  infants.  They  are  persons  of  discretion. 
And  the  Pastor  presents  them  as  persons  on  whose 
nature  (as  he  believes)  has  passed  that  great  change 
without  which  our  Saviour  says  no  man  can  enter  the 
kingdom  of  heaven.    So  far  the  language  of  the  Ritual. 

But  further :  the  Rubric  requires  that  persons  who 
have  been  baptized  as  Adults  shall  as  soon  as  possible 
be  confirmed.  Consequently  their  qualifications  for 
Confirmation  are  the  same  as,  certainly  no  less  than, 
those  for  Adult  Baptism.  "  Repentance  whereby  they 
forsake  sin  and  fiiith,  whereby  they  steadfastly  believe 
the  promises  of  God  made  to  them  in  that  Sacrament." 

Their  character  and  confession !  How  delicate  and 
yet  how  thorough  are  the  outlines  of  this  portrait  of  a 
child  of  God  !  "  As  for  you  who  have  now  by  baptism 
put  on  Christ,  it  is  your  part  and  duty  also,  being  made 
the  child  of  God  and  of  the  light,  by  faith  in  Jesus 
Christ,  to  walk  answerably  to  your  Christian  calling, 
and  as  becometh  the  children  of  light;  remembering 
always  that  Baptism  representeth  us  unto  our  profes- 
sion ;  which  is,  to  follow  the  example  of  our  Saviour 
Christ,  and  to  be  made  like  unto  him ;  that  as  he  died, 
and  rose  again  for  us,  so  should  we,  who  are  baptized, 


MARKS   OF  SPIRITUAL   CHARACTER.         1(31 

die  from  sin,  and  rise  again  unto  righteousness ;  con- 
tinually mortifying  all  our  evil  and  corrupt  affections, 
and  daily  proceeding  in  all  virtue  and  godliness  of 
living." 

The  reason  of  the  thing  equally  proves  our  point. 
For  Confirmation  being  intended  as  a  Profession  of 
Christ's  religion,  the  Candidate  is  expected  to  possess 
what  he  professes  to  have.  Being  intended  as  a  Con- 
fession of  Faith,  both  intellectual  and  of  the  heart, 
the  Candidate  is  therefore  expected  to  have  this  faith 
which  he  confesses ;  and  in  a  good  degree.  Being  in- 
tended to  indicate  that  the  person  is  an  established 
Christian,  he  should  therefore  be  such.  Being  intended 
to  admit  him  to  all  Christian  privileges,  and  especially 
to  the  Lord's  Supper,  he  should  therefore  be  fully 
prepared  for  that  chief  privilege  of  Christian  faith. 

The  Marks  of  Spiritual  New  Birth  vary  so  widely, 
that  it  is  almost  impossible  to  give  a  test  which  may  be 
universally  or  invariably  applied.  Beyond  those  or- 
dinary signs  of  faith,  expressions  of  confidence  in  the 
Saviour,  and  signs  of  spiritual  tranquillity  after  the 
tumult  of  feeling  which  follows  upon  a  sense  that  our 
sins  have  been  forgiven  for  His  name's  sake,  I  think 
the  following  will  be  recognized  as  distinguishing 
marks  : 

1.  A  desire  for  the  salvation  of  the  souls  of  others. 
It  generally  shows  itself  at  first  in  a  lively  interest  for 
the  spiritual  welfare  of  some  dear  friend,  and  an  effort 
to  effect  it  by  prayer  and  labors  more  or  less  judicious. 
The  circle  of  interest  for  others  rapidly  widens. 

2.  A  real  self-consecration  to  Christ.  A  readiness 
to  labor  for  Him  anywhere,  and  in  any  way  which  shall 

14* 


162  PREPARATION  FOR    CONFIRMATION. 

seem  to  be  duty.  Often  this  desire  leaps  over  the 
bounds  of  discretion,  is  manifested  by  zeal  rather  than 
cautious  labor,  needs  to  be  repressed,  or  rather  guided, 
instead  of  being  stimulated. 

3.  Self-distrust. 

4.  New  views  of  Christ ;  a  sense  of  his  presence  and 
influence,  unfelt  before.  A  realization  of  the  Saviour, 
as  a  friend  and  guide.  Consequently  what  may  be 
termed  leaning  upon  him ;  not  so  much  a  conscious  log- 
ical result,  or  a  sort  of  philosophical  spiritual  sequence, 
but  an  unnoticed,  almost  unconscious  result,  a  needs 
be,  as  if  it  were  the  most  natural  thing  in  the  world 
and  by  no  means  an  effort ;  a  habit  of  taking  counsel 
with  the  Saviour,  appealing  for  His  guidance  at  all  times, 
and  walking  as  if  realizing  His  heavenly  presence. 

5.  Right  views  of  sin. 

6.  A  readiness  to  give  up  everything  that  is  felt  to 
be  opposed  to  the  Saviour's  service  and  inconsistent 
with  it,  or  that  it  is  feared,  might  be  so.  This  shows 
itself  in  renunciations  of  worldly  life ;  a  desire  to  avoid 
irreligious  company,  a  decision  to  escape  the  snares  of 
fashionable  amusements,  a  breaking  off  of  habits  that 
lead  into  associations  uncongenial  with  the  Christian 
life. 

7.  A  great  desire  to  be  at  work  in  the  Master's 
cause.  This  cannot  be  repressed.  The  Christian  will 
work  for  Christ.  And  a  Pastor's  most  arduous  labor 
will  probably  be  to  find  sufficient  employment  for  his 
young  Christians. 

The  foregoing  tests,  or  some  modifications  of  them, 
may  usually  be  applied  to  most  of  those  who  advise 
with  us  as  to  Confirmation. 


MARKS   OF  SPIRITUAL    CHARACTER:         163 

The  real  question  in  all  cases  is,  as  to  the  reality, 
not  as  to  the  degree  of  the  new  life.  Bishop  Mcll- 
vaine  has  given  admirable  cautions  :* 

"It  is  the  reality,  not  the  degree  of  atttiinment  in  spiritual 
things,  by  which  you  are  to  judge  of  your  fitness  for  the  Ordi- 
nance in  view.  Tender  consciences  are  not  unfrequently  much 
troubled  for  the  want  of  this  distinction.  Because  they  easily 
ascertain  that  they  are  very  far  from  having  as  deep  a  repent- 
ance, as  lively  a  faith,  as  fervent  a  love,  and  as  complete  an 
obedience  as  they  ought  to  have,  and  as  they  suppose  Christians 
generally  have ;  they  fear  they  are  too  far  beneath  the  will  of 
God  to  be  warranted  in  coming  to  the  communion  of  the  Lord's 
Supper,  and  to  that  solemn  Ordinance  which  is  introductory 
thereto.  But  who,  if  this  were  the  true  method  of  ascertaining 
one's  fitness,  would  not  be  prevented  from  approaching?  True 
Christians  are  found  of  very  different  degrees  of  attainment  in 
grace.  But  their  privileges  as  Christians,  in  regard  to  the  com- 
munion of  the  Church,  are  not  different.  Though  some  are 
more  grown  than  others,  all  are  alive  unto  God ;  and  therefore 
all  are  partakers  of  the  hope  of  salvation  through  Christ,  and 
of  that  Communion  of  his  Body  and  Blood  by  which  the  true 
hope  is  strengthened  and  animated." 

"  But  the  question  now  is,  not  whether  you  have  need  of  more 
repentance  and  faith  and  love  and  obedience  and  holiness ;  but 
whether  you  have  any.  Not  whether  you  have  advanced  to  a 
certain  measure  of  growth,  but  whether  you  have  been  born 
into  the  divine  life ;  not  how  far  you  have  attained  towards  the 
stature  of  men  in  Christ  Jesus,  but  whether  you  have  attained 
to  the  condition  of  '  children  of  God  and  of  the  light,  by  faith 
in  Christ  Jesus.'  You  may  have  been  born  again  of  the  Holy 
Ghost,  and  so  have  begun  to  live  unto  God  and  to  be  His  '  dear 
children,'  and  yet  you  may  be  still  in  the  infancy  of  grace; 
having  all  the  features  of  children  of  God,  the  heart,  the  mind, 
the  will— and  yet  all  in  infancy ;  growing  indeed,  but  not  grown  ; 
becoming  daily  more  established,  but  yet  very  weak,  very  deli- 
cate, and  peculiarly  dependent  upon  all  the  means  of  grace.    The 


*  Mcllvaine  on  Confirmation. 


IQ4:  PREPARATION  FOR   CONFIRMATION. 

question  now  is,  Have  you  reason  to  believe  that  you  have  been 
born  of  the  Spirit  and  are  children  of  God  ;  that  you  have  and 
do  repent,  believe,  love,  obey,  and  follow  after  holiness  ?  If  you 
answer,  'Yes;  though  all  is  exceedingly  weak  and  unworthy.' 
Then  come.  If  any  real  Christians  should  more  than  any  others 
partake  in  Ordinances  of  a  sealing,  confirming,  and  invigorating 
character,  surely  they  are  those  who  are  still  in  the  beginning 
of  grace." 

Tests  of  Spiritual  Character. 

It  has  been  found  profitable  by  many  Pastors  to 
place  in  the  hands  of  Candidates  a  series  of  questions 
prepared  and  used  by  the  Eev.  Dr.  Bedell  of  St.  An- 
drew's Church,  Philadelphia.  I  have  employed  them 
invariably,  and  always  with  profit.  In  not  more  than 
five  or  six  cases  have  Candidates  shown  any  reluctance 
to  answer  them;  and  those  cases  could  be  otherwise 
dealt  with.  Generally  received  with  gratitude,  and  an- 
swered with  pleasure,  they  enabled  me  to  discover  the 
precise  point  of  spiritual  difficulty,  if  there  were  any. 
In  all  cases  where  it  was  necessary,  the  insufficiency  of 
replies  given  to  these  questions  has  proved  to  be  a  suffi- 
cient reason  for  the  Candidate's  withdrawal. 

DR.    BEDELL   TO    HIS    CANDIDATES. 

"  My  dear  friend,  as  you  are  about  to  make  a  profession  of  re- 
ligion, I  am  exceedingly  anxious  that  both  you  and  I  should  be 
satisfied  on  some  important  points.  In  order  to  this,  I  have 
adopted  a  plan  which  my  revered  father  pursued,  for  several 
years,  in  his  parish.  His  example  will  excuse  whatever  novelty 
there  may  seem  to  be  in  the  request  which  I  now  make.  It  is, 
that  you  will  do  me  the  favor  (for  I  ask  it  as  a  favor,  not  as  a 
right)  to  meditate  on  the  following  questions,  and  give  me  your 
answers  in  writing.  I  have  two  great  objects  in  view :  one  is, 
that  I  may  be  satisfied  as  to  the  correctness  of  your  sentiments ; 
and  the  other,  that  should  I,  at  any  subsequent  periods,  as  a  faith- 


TESTS   OF  SPIRITUAL   CHARACTER.  1(35 

ful  Pastor,  be  obliged  to  remind  you  of  any  departures  from  the 
line  of  duty  and  love,  I  may  have  the  advantage  of  placing  be- 
fore you,  your  own  deliberate  conclusions,  when  you  joined  your- 
self to  the  Lord,  in  the  bonds  of  a  covenant  which  ought  never 
to  be  forgotten.  Kead  these  questions — pray  over  them — com- 
pare them  with  the  Word  of  God.  If  they  in  the  least  depart 
from  the  simplicity  of  the  Gospel,  I  have  no  wish  that  you  should 
answer  them.  Satisfy  your  mind  on  this  point.  I  wish  you  to 
act  conscientiously,  and  in  the  fear  of  God.  This  is  one  of  the 
most  solemn  periods  of  your  life,  and  you  must  act  with  eternity 
in  view.  Take  two  copies  of  your  answers,  written  both  in  pre- 
cisely the  same  words.  Keep  one  for  your  own  satisfaction — 
read  it  once  every  week,  by  yourself  and  with  prayer  ;  and  com- 
pare your  spiritual  condition  and  progress  on  each  such  occasion 
with  what  you  now  discover  them  to  be.  Give  the  other  copy 
into  my  hands.  It  is  for  my  private  satisfaction,  as  the  Pastor 
set  over  you  in  the  Lord,  and  responsible  to  Him  for  the  manner 
in  which  I  discharge  my  duty  to  you.  May  the  Lord  direct  you, 
and  keep  you  by  His  grace,  and  finally  present  you  faultless  before 
the  presence  of  His  glory  with  exceeding  joy. 

^  ^  Questions  f 07'  Self -Examination. 

"  1.  Do  I  acknowledge  and  feel  that  I  am  a  sinner  in  the  sight 
of  God  ? 

"  2.  Do  I  recognize  the  necessity  of  repentance ;  and  what 
good  reason  have  I  to  suppose  that  I  have  repented  of  my  sins? 

"3.  What  reasons  have  I  to  suppose  that  I  have  experienced 
that  change  of  heart  which  is  so  often  spoken  of  in  Scripture 
and  without  which  no  one  can  enter  the  kingdom  of  heaven  ? 

"  4.  Am  I  sure  that  as  a  sinner,  unable  to  save  myself,  I  am 
resting  my  only  hope  upon  the  sole  merits  of  the  Lord  Jesus 
Christ? 

"  5.  Do  I  look  upon  the  Lord  Jesus  Christ  as  a  Divine  Saviour, 
who  took  our  nature  upon  Him,  and  died  upon  the  cross  as  an 
all-sufficient  sacrifice  for  the  sins  of  the  world  ? 

"  6.  Do  I  think  that  I  am  capable,  without  the  influence  of  the 
Holy  Spirit,  to  turn  myself  to  the  service  of  God  ? 

"7.  Do  I  feel  as  if  it  were  my  duty,  as  well  as  my  privilege, 
to  spend  a  stated  time  every  day  in  prayer  to  God  ?  Do  I  take 
pleasure  in  this  ? 


166  PREPARATION  FOR   CONFIRMATION. 

"  8;  Do  I  believe  that  the  Bible  is  the  Word  of  God  ;  and  that 
I  am  bound  to  obey  its  requisitions? 

"  9.  Do  I  think  that  I  ought  to  read  the  Bible  with  regularity 
and  prayer ;  and  do  I  love  to  do  so  ? 

"  10.  Do  I  believe  that  I  am  bound  to  give  up  my  heart  and 
life  to  the  service  of  God  ;  and  is  it  my  earnest  desire  to  do  so  ? 

"  11.  Do  I  believe  it  my  solemn  duty  to  make  a  profession  of 
religion  ?  Do  I  think  that  I  am  bound  to  maintain  a  consistent 
Christian  profession  ? 

"  12.  What  is  my  candid  and  free  opinion  as  to  the  nature  of 
what  are  called  the  amusements  of  the  world,  such  as  theatres, 
operas,  balls,  gaming,  horse  racing,  etc. 

"  13.  Is  it  my  Cipinion  that  I  could  with  an}^  consistency  as  a 
professing  Christian  engage  in  these  amusements? 

"  14.  Do  I  love  any  of  these  things  now? 

"  15.  Should  I  be  led  astray  in  relation  to  any  of  these  things, 
or  should  I  in  any  way  dishonor  ray  profession,  what  ought  to 
be  my  own  opinion  of  my  own  spiritual  state?  Ought  not  my 
Pastor,  by  counsel  or  admonition,  to  lead  me  back  ? 

"  16.  Do  I  think  that  I  ought  to  be  much  engaged,  by  every 
lawful  means,  in  advancing  the  Lord's  cause? 

"  17.  Am  I  determined,  by  divine  grace,  to  adorn  the  doctrine 
of  God  my  Saviour  ;  to  follow  in  every  possible  way  the  example 
of  Christ;  and  to  seek,  above  every  thing  else,  the  glory  of  God, 
and  the  salvation  of  my  soul  ? 

"  18.  Have  I  prayed  over  these  questions,  and  have  I  answered 
them  sincerely  and  in  the  fear  of  God  ?  '  Be  not  deceived :  God 
is  not  mocked.' 

"  Let  your  answers  be  full  and  explicit.  You  may  not  be  able 
to  reply  as  well  as  you  would  wish.  Do  not  regard  this.  Keply 
as  well  as  you  are  able.  Your  answers  are  for  my  eye  alone.  If 
you  do  not  feel  able  to  reply  at  all,  I  can  send  you  answers  for 
your  approbation.  What  I  want  is  to  ascertain  the  state  of  your 
mind  as  to  the  things  of  religion.  Thus  I  may  know  how  to 
adapt  my  Christian  instruction  to  your  case. 

"  Let  your  answers  be  written  on  a  separate  sheet  of  letter- 
paper,  and  let  the  numbers  affixed  to  your  answers  correspond 
carefully  with  the  questions. 

"  If  in  any  point  you  are  in  doubt,  let  me  know.  Gladly  will 
T  seek  to  direct  you  in  anything  which  concerns  your  eternal 


TESTS  OF  SPIRITUAL   CHARACTER. 


167 


peace.  Gladly  will  T  pray  with  you  and  for  you.  My  heart's 
desire  is  that  you  may  be  saved,  and  be  made,  by  your  precept 
and  example,  the  instrument  of  saving  others ;  which  may  God 
grant,  for  His  mercy's  sake  in  Jesus  Christ  our  Lord. 

"  Your  friend  and  Pastor." 

As  an  illustration  of  this  method  of  examining  Can- 
didates I  record  a  part  of  one  set  of  answers,  which 
were  returned  to  me.  They  have  been  very  precious 
to  me,  and  have  been  tenderly  cherished.  They  were 
written  by  a  servant  woman.  They  exhibit  such  a 
knowledge  of  Scripture,  and  of  those  ^Yants  and  ex- 
periences of  soul  which  Scripture  meets,  that  they  at 
once  revealed  the  fact  that  she  was  a  sincere  and  much 
enlightened  child  of  God.  I  wish  that  I  had  never 
had  any  greater  difficulty  in  deciding  as  to  the  religious 
ripeness  of  a  Candidate,  than  in  this  case. 


Questions. 

1.  Do  I  acknowledge  and  feel 
that  I  am  a  sinner  in  the  sight 
of  God  ? 

2.  Do  I  recognize  the  neces- 
sity of  repentance ;  and  what 
good  reason  have  I  to  suppose 
that  I  have  repented  of  my 
sins? 

3.  What  reasons  have  I  to 
suppose  that  I  have  experienced 
that  change  of  heart  which  is 
so  often  spoken  of  in  Scripture, 
and  without  which  no  one  can 
enter  the  kingdom  of  heaven? 

4.  Am  I  sure  that  as  a  sin- 
ner, unable  to  save  myself,  I 
am  resting  my  only  hope  upon 
the  sole  merits  of  the  Lord 
Jesus  Christ? 


Answers. 

1.  I  acknowledge  my  trans- 
gressions, my  sin  is  ever  before 
me. 

2.  For  ye  have  not  received 
the  spirit  of  bondage  again  to 
fear,  but  ye  have  received  the 
spirit  of  adoption  whereby  we 
cry  Abba,  Father. 

3.  For  I  know  that  in  me, 
that  is  in  my  flesh,  dwelleth  no 
good  thing,  for  to  will  is  present 
with  me,  but  how  to  perform 
that  is  good,  I  find  not. 

4.  Who  is  he  that  condemn- 
eth.  It  is  Christ  that  died. 
Yea,  rather  that  is  risen  again. 
Who  is  ever  at  the  right  hand 
of  God.  Who  also  maketh 
intercession  for  us. 


168 


PREPARATION  FOR    CONFIRMATION. 


QUESTIOKS. 

12.  What  is  my  opinion  as 
to  the  nature  of  what  are  called 
the  amusements  of  the  world, 
such  as  theatres,  balls,  gaming, 
horse  racing?  etc. 

13.  Is  it  my  opinion  that  I 
could  with  any  consistency  as 
a  professing  Christian  engage 
in  these  amusements  ? 

14.  Do  I  love  these  things 
now  ? 

15.  Should  I  be  led  astray  in 
relation  to  any  of  these  things  ? 
etc. 

18.  Have  I  prayed  over  these 
questions,  and  have  I  answered 
them  sincerely  and  in  the  fear 
of  God?  "Be  not  deceived: 
God  is  not  mocked." 


Answers. 

12.  For  they  that  are  after 
the  flesh  do  mind  the  things  of 
the  flesh ;  but  they  that  are 
after  the  Spirit  the  things  of 
the  spirit. 

13.  So  then  they  that  are  in 
the  flesh  cannot  please  God. 


14.  Set  your  affections  on 
things  above,  not  on  things  on 
the  earth. 

15.  Wherefore  let  him  that 
thinketh  he  standeth  take  heed 
lest  he  fall, 

18.  Lord,  all  my  desire  is 
before  Thee.  Teach  me  Thy 
way,  O  Lord,  I  will  walk  in 
thy  truth.  Incline  my  heart  to 
fear  thy  name. 


In  using  such  helps,  the  Pastor  must  make  it  a  rule 
to  present  the  questions  to  every  Candidate,  without  an 
exception,  even  when  it  does  not  appear  to  be  abso- 
lutely necessary ;  so  that  his  custom  may  appear  not 
less  than  a  rule,  and  the  presentation  in  any  case  may 
not  be  deemed  invidious. 

It  is  an  advantage  for  a  Pastor  to  have  beside  him, 
at  subsequent  periods,  evidence  of  what  was  the  Chris- 
tianas state  of  mind  at  the  time  of  Confirmation.  This 
is  frankly  stated  in  the  letter  referred  to :  and  should 
be  understood.  These  answers  may  be  employed,  when 
necessary,  as  a  means  of  administering  unobtrusive 
counsel  or  rCproof.  I  have  found  it  sufficient  to  recall 
a  Christian  from  wandering,  or  to  protect  a  Christian 


TESTS  OF  SPIRITUAL    CHARACTER.  169 

against  temptatioiij  quite  sufficient,  to  read  over,  with 
such  a  person,  the  terms  of  this  volunta'ry  covenant 
with  Christ. 

Some  Clergymen  urge  young  Christians  to  make  a 
written  dedication  of  themselves  to  God.  Two  evils 
may  be  feared  from  this  course:  encouraging  an  over- 
estimate of  religious  self-consecration  :  and  encouraging 
a  feeling  that  one  is  doing  a  meritorious  service,  and 
therefore  I  do  not  recommend  it. 


H  16 


CONFIRMATION. 


CHAPTER   X. 

INSTRUCTION   FOLLOWING  THE   RITE. 

Instruction  subsequently  to  Confirmation  is  an  impor- 
tant Pastoral  duty ;  certainly  not  less  important  than 
thai  which  precedes  the  Rite.  It  should  embrace  two 
topics;  namely, 

The  Dangers  which  threaten  the  Confirmed :  and 

The  Duties  which  devolve  on  them. 

Dangers. — The  primary  danger  to  one  who  has  lately 
been  confirmed  arises  from  the  pressure  of  temptation. 
In  order  to  impress  it,  give  it  shape,  and  exhibit  clearly 
the  mode  of  relief,  Satan  should  be  revealed  as  its 
source.     "  We  are  not  ignorant  of  his  devices.''  * 

Supineness  may  be  encouraged  by  the  idea  that 
we  are  wrestling  with  a  common  foe ;  or  indeed  with 
an  imaginary  being.  Satan  is  sometimes  supposed  to 
exist  only  as  evil  desires  within :  an  impersonal  foe. 
On  the  contrary  we  are  engaged  against  a  personal 
spiritual  being  of  great  intellectual  power,  acuteness, 
and  malice.  Although  "not  less  than  Archangel 
ruined,''  he  does  not  possess  all  knowledge,  however. 
He  is  not  omniscient.     He  can  know  us  only  by  our 

*  2  Corinthians  ii.  11. 
170 


DANGERS.  271 

acts;  he  judges  by  them:  he  cannot  discover  our  dis- 
positions or  designs  except  by  lives  which  he  sees,  and 
words  which  he  hears.  Our  advice  then  is  very  urgent 
that  we  should  watch  over  actions  and  words  in  order 
to  prevent  his  discovery  of  our  peculiarities,  and  to 
avoid  giving  him  a  clue  by  which  he  might  fit  his 
temptations  to  our  case. 

Encourage  self-distrust.  Let  there  be  no  want  of 
manly  confidence  in  oneself,  under  the  resources  which 
God  in  His  grace  and  Gospel  presents.  Every  external 
indication  of  faulty  disposition  and  desire  should  be 
prevented.  A  look,  an  act,  a  Avord,  especially  one's 
habitual  manner,  may  lay  open  one's  whole  soul  to 
so  subtle  and  wise  an  observer  of  character  as  Satan. 
God  alone,  blessed  be  his  name!  sees  and  reads  our 
hearts.  If,  therefore,  we  can  avoid  the  signs,  the  ex- 
ternal marks,  of  weakness,  we  shall  prevent  the  Devil 
from  discovering  the  real  extent,  and  certainly  the  par- 
ticular details,  of  our  spiritual  infirmities.  We  thus 
close  at  least  one  door  against  him.  He  may  resort  to 
shrewd  guesses  and  ingenious  device :  but  in  war  there 
is  every  difference  between  an  enemy  who  spies  the  in- 
terior of  a  castle,  and  one  who  only  infers  what  it  is 
likely  to  be. 

As  an  illustration  of  this  truth,  observe,  that  when 
the  Tempter  came  to  Jesus,  he  was  baffled  by  his  purity 
and  silence ;  wholly  baffled.  He  guessed  by  signs  of 
physical  weakness;  but  he  guessed  wrongly.  In  every 
case,  Jesus  was  so  careful  in  his  words,  that  the  Tempter 
could  not  obtain  any  distinct  idea  of  his  desires  or  dis- 
position. In  one  instance  he  caught  at  Jesus'  language; 
but  again  he  was  mistaken.     In  the  last  temptation  he 


1 72  CONFIRM  A  TION. 

resortea  to  a  supposition.  He  assumed  that  to  be  true 
which  he  thought  the  Messiah  would  probably  desire : 
but  again  he  utterly  missed  his  mark.  So  valuable  are 
purity  of  conduct,  and  silence,  or  discreet  words,  in 
baffling  the  Tempter. 

In  presenting  this  exceedingly  important  subject  I 
can  only  suggest  thoughts ;  leaving  to  those  who  read 
to  give  them  that  full  measure  and  roundness  which 
will  be  needed  when  they  are  to  be  emnloyed  in  Pas- 
toral ministration. 

The  peculiarities  of  Satan^s  Temptations  are  to  be 
considered.  It  is  his  habit  to  conceal  himself.  He  is 
always  disguised.  He  comes  to  us  in  unexpected  forms, 
the  most  dangerous  of  which  is  the  guise  of  friendship. 
He  pretends  to  be  afraid  that  these  young  soldiers  of 
Christ  will  become  over-religious,  and  thereby  injure 
themselves  by  over-exertion  in  the  cause  of  Christ 
either  in  bodily  health,  or  mental  or  spiritual  equa- 
nimity. Worldly  friends  often  take  this  ground ;  and 
worse  than  all,  sometimes  professed  Christian  friend- 
ship, whose  religion  has  become  cold,  uses  this  advice, 
as  much  we  surmise  to  excuse  itself  as  to  defend  the 
young  Christian  from  harm.  In  another  guise  the 
Devil  offers  to  become  an  expounder  of  Holy  Scripture. 
In  cases  of  doubt  he  tempts  one  to  become  impatient 
of  the  ordinary  guidance  of  the  Divine  Word  sought 
for  by  prayer.  He  proposes  to  settle  the  question 
sooner  by  following  the  guidance  of  feeling,  or  the 
maxims  of  worldly  wdsdom,  or  the  advice  of  a  class 
of  friends  whom  ordinary  Christian  prudence  would 
lead  us  to  avoid.  In  any  such  case  it  is  important  to 
point  out  that  the  Bible  is  the  only  rule ;  that  under 


TEMPTATIONS  DESTROYING  HOPE.  173 

the  guidance  of  the  Spirit  as  Interpreter,  its  obvious 
meaning  can  be  trusted.     That  the  safe  rule  is,  to  dis- 
trust every  suggestion  which  would  lead  from  a  higher 
to  a  lower   standard  of  piety:    or   which  diminishes 
devotion,  or  detracts  from  a  true  surrender  to  Christ, 
or  renders  one  less  active  in  his  service,  or  makes  one 
less  spiritual,  or  inclines  one  to  approadi  to  the  former 
line  of  worldly  life.    Distrust  the  influence  of  business, 
or  even  of  study,  or  even  of  benevolent  activity,  if  the 
necessary  effect  of  them  is  to  absorb  time  in  such  a 
manner  as  to  prevent  proper  habits  of  religion,   and 
attention   to   the   primary   duties   of  life.      Ministers 
should  be  on  their  guard  against  this  temptation ;  for 
the  tendency  of  close  engagement  in  religious  duties  is 
to  diminish  attention  to  personal  religion. 

Observe  the  ingenuity  of  Satan's  plan  when  he  pre- 
sents temptations  to  sin,  the  purpose  and  result  of  which 
is  to  destroy  hope.  If  the  Devil  can  induce  a  young 
Christian  to  sin,  hope  Avill  be  dimmed ;  and  if  sin  in- 
creases, hope  will  die.  But  with  the  diminution  of 
hope,  religious  fervor,  and  activity  in  Christ's  work  are 
necessarily  diminished.  And  so  the  one  reacting  on  the 
other,  sin  and  hopelessness  increase  to  the  ruin  of  piety. 
This  class  of  temptations  assumes  various  forms;  one 
of  which  is  to  relaxation  of  efforts.  A  Pastor  here  will 
make  great  use  of  our  Saviour's  example,  of  constancy 
in  well  doing  and  in  loving  labors,  in  order  to  blunt 
and  destroy  the  force  of  this  temptation. 

Another  is  to  omit  specifiG  religious  duties.  A  Pastor 
will  show  that  these  religious  acts  are  to  become  habit- 
ual. In  order  to  protect  himself,  the  young  Christian 
must  gain  habits.     Let  no  pressure  of  circumstances, 

15* 


1 74  CONFIRM  A  TION. 

either  religious  or  worldly,  interfere  with  the  constant 
recurrence  of  duties.  Remember  no  wise  man  is 
governed  by  circumstances.  Wise  men  always  control 
them. 

Another  device  is  to  tempt  one  to  return  little  hy  little 
towards^  and  at  last  to  resume  worldly  habits  and  customs 
which  had  been  renounced.  At  this  point  a  Pastor 
will  meet,  and  should  distinctly  define  the  extent  and 
lines  of  Renunciation,  which  is  vowed  in  Baptism,  and 
reaffirmed  in  Confirmation. 

WORLDLY   AMUSEMENTS. 

The  question  what  worldly  amusements,  customs,  and 
habits  are  to  be  abandoned  when  one  becomes  a  pro- 
fessing Christian  is  of  no  less  importance  than  difficulty. 
The  difficulty  arises  from  the  shelving  off  at  the  lines 
of  contact  between  harmless  and  harmful  amusements : 
and  between  harmless  and  inexpedient  amusements. 
Here  the  Pastor's  wisdom  and  skill  exhibit  themselves. 
Here  his  gentleness,  sympathies,  and  fidelity  all  apply 
themselves  to  the  task  of  settling  doubts  and  aiding 
a  young  Christian's  judgment.  The  questions  will  be 
easily  put  at  rest  if  the  person  who  presents  them  is 
thoroughly  spiritually-minded ;  indeed  in  that  case  will 
seldom  even  be  suggested ;  and  just  in  proportion  to  the 
earnestness  of  religion  will  be  easily  answered. 

The  general  principles  have  been  better  stated — more 
simply,  succinctly,  and  practically  stated — by  the  late 
Dr.  Bedell  in  his  Essay  on  Worldly  Amusements,  than 
I  have  ever  seen  them  elsewhere. 

The  principles  stated  by  Dr.  Bedell  are  these. 

It  is  a  Communicant's  duty  to  renounce  whatever  will 


TEMPTATIONS  DESTROYING   HOPE.  175 

tend  to  destroy  personal  religion :  will  have  a  tendency 
to  weaken  the  influence  of  religion  on  the  minds  of 
others :  will  be  in  danger  of  putting  a  stumbling-block 
in  the  way  of  many  :  will  give  unnecessary  offence  to 
the  feelings  of  many  conscientious  fellow  Christians : 
will  be  inconsistent  with  the  word  of  God.* 

No  serious-minded  Christian  can  dispute  the  correct- 
ness of  these  principles.  And  I  am  inclined  to  think 
that  no  Pastor  will  find  difficulty  in  applying  these 
principles,  where  a  Christian  is  really  desirous  of  know- 
ing the  truth. 

As  to  the  evil  habits  of  gaming  and  horse-racing, 
Christians  do  not  often  differ. 

As  to  public  Balls  and  the  Theatre,  some  Pastors  may 
be  helped  by  the  following  statement  of  the  argument: 

THE   CHURCn'S   RULE. 

"  The  Church's  rule  in  all  things  is  based  upon  Scripture,  and 
is  derived  from  it.  The  Scriptural  rule,  which  covers  these  par- 
ticulars, is  given  by  St.  Paul  in  Eomans  xii.  2,  to  wit:  '  Be  not 
conformed  to  this  world,  but  be  ye  transformed  by  the  renewing 
of  your  minds.'  And  in  Titus  ii.  11-14,  to  wit:  '  The  grace  of 
God  that  bringeth  salvation  hath  appeared  unto  all  men,  teach- 
ing us,  that  denying  ungodliness  and  worldly  lusts,  we  should 
live  soberly,  righteously,  and  godly  in  this  present  world,  look- 
ing for  that  blessed  hope,  and  the  glorious  appearing  of  the 
Great  God  and  our  Saviour  Jesus  Christ ;  who  gave  Himself  for 
us,  that  He  might  redeem  us  from  all  iniquity,  and  purify  unto 
Himself  a  peculiar  people,  zealous  of  good  works.' 


*  This  Essay  is  attached  to  Bickersteth's  Treatise  on  the  Lord's 
Supper,  as  published  by  Kobert  Carter,  of  New  York ;  or  in  a 
Btill  more  convenient  form  it  is  published  by  T.  Whittaker,  as 
"  The  Renunciation"  :  a  little  book  which  might  wisely  be  given 
to  every  Candidate  immediately  after  Confirmation. 


176  CONFIRMATION. 

"  The  point  of  this  Scriptural  rule  is,  that  we  should  live 
'godly,' i.e.,  for  God,  'in  this  present  world,'  'not  conformed 
to  this  world,'  hut  as  *a  peculiar  people,'  as  the  same  Apostle 
writes,  Ephes.  ii.  2,  thereby  enabling  us  to  define  what  he 
means  by  the  term  'transformed,' and  showing  that  the  trans- 
formation extends  to  practices  as  well  as  to  disposition  ;  to  wit, 
'in  times.past  ye  walked  according  to  the  course  of  this  world, 
according  to  the  Prince  of  the  power  of  the  air,'  i.e.,  the  devil. 
It  is  a  transformation  from  a  '  course  of  life  in  '  this  world,' 
which  was  under  the.  general  guidance  of  evil  principles,  and 
conformed  to  worldly  customs,  to  a  course  of  life  under  the 
guidance  of  Christ,  and  conformed  to  the  '  peculiar'  customs  of 
His  '  people,'  who  are  '  zealous  of  good  works.'  In  other  words, 
the  Apostle  declares  that  Christians  have  ceased  to  follow  the 
habits  of  '  the  world'  in  those  particulars  which  display  world- 
liness  of  spirit,  and  have  conformed  to  habits  which  exhibit 
spiritual-mindedness. 

"  What,  then,  did  the  Apostle  mean  by  the  term  '  the  world'  ? 
He  has  not  left  us  in  doubt.  And  his  definition  will  show  the 
bearing  of  this  Scriptural  rule  upon  the  particular  customs  in 
question. 

"  The  Apostle  frequently  speaks  of  the  '  world'  in  contrast 
with  the  Church  of  Christ,  in  his  Epistles  to  the  Corinthians ; 
and  it  is  not  doubted  that  by  this  term,  '  the  world,'  he  charac- 
terizes that  dominion  which  is  opposed  to  the  dominion  of  Christ 
over  the  affections  and  conduct,  and  out  of  which  one  passes 
into  the  Christian  kingdom.  Every  classical  student  and  every 
person  familiar  with  Grecian  history,  and  especially  with  Co- 
rinthian customs,  knows  that  '  public  balls'  and  '  theatres'  were 
associated  with,  and  were  part  of,  that  idolatrous  and  ungodly 
system  which  is  characterized  by  St.  Paul  as  'the  world,'  the 
spirit  of  which  is  described  as  '  worldliness.'  These  two  par- 
ticular customs  were  considered  as  belonging  to,  and  significant 
of,  the  authority  of  '  the  Prince  of  the  power  of  the  air'  over 
those  who  were  habituated  to  or  adopted  them.  Therefore,  it 
was  with  reference  to  these  practices,  among  others,  namely : 
'public  balls'  and  'theatres,'  that  the  Apostle,  in  his  second 
Epistle  to  the  Corinthians  vi.  17,  lays  down  this  rule,  '  Where- 
fore, come   out   from    among  them    and   be   ye   separate,  saith 


TEMPTATIONS  DESTROYING   HOPE.  177 

the^  Lord,  and  touch  not  the  unclean  thing.'  Such  is  the 
Scriptural  rule  for  Communicants.  They  are  to  separate  them- 
selves from,  not  to  be  conformed  to,  '  worldliness'  which  is  the 
spirit,  and  'the  world'  which  is  the  practice,  renounced  by 
them,  when  in  baptism  they  renounced  '  the  devil  and  all  his 
works. ' 

"  If  'public  balls'  and  '  theatres'  have  ceased  to  be  what  they 
were  in  Apostles'  days,  or  now  lead,  not  to  demoralization 
and  unspiritual-mindedness,  but  to  virtue,  godliness,  and  purity, 
no  doubt  the  Apostolic  rule  has  ceased  to  apply.  But  until  they 
shall  be  transformed  in  their  customs  and  tendencies,  these  two 
worldly  practices  must  be  considered  to  lie  under  the  Apostolic 
prohibition.  Upon  this  Kule  the  Church's  Law  is  framed,  and 
is,  of  course,  consonant  with  it. 

"  The  Baptismal  Rule  is  renunciation  'of  the  devil  and  all  his 
works ;'  and  it  will  be  difficult  to  give  a  full  catalogue  of  all  that 
tends  to  lead  the  mind  and  affections  away  from  God  and  the 
life  of  religion  back  again  to  the  world,  unless  the  two  customs 
in  question  are  included  in  it.  The  Confirmation  Rule  implies 
this  separation  ;  for  it  is  neither  reasonable  nor  possible  to  con- 
ceive that  the  prayer  can  be  answered,  '  that  he  may  daily  in- 
crease in  thy  Holy  Spirit,'  if,  on  any  day,  the  Confirmed  indulge 
in  these  practices.  It  is  not  supposed  that  any  Christian  regards 
'  public  balls'  or  '  the  theatre'  as  means  of  grace. 

"  The  Rule  of  Holy  Communion  requires  this  separation,  and 
the  being  '  not  conformed  ;'  for  in  the  Invocation,  '  we  offer  and 
present  unto'  the  '  Lord'  'ourselves,  our  souls  and  bodies  to  be  a 
reasonable,  holy  and  living  sacrifice.'  It  is  not  supposable  that 
we  could  include  in  the  idea  of  our  '  living  sacrifice'  offered  to 
God,  the  idea  of  participating  in  those  particular  customs  which 
were  habits  of  idolatrous  sacrifices. 

Accordingly,  the  Bishops  of  our  Church  and  the  Conventions 
of  our  Dioceses  have  stated  the  Rule  for  Communicants  in  sim- 
ilar terms.  The  House  of  Bishops,  in  a  resolution  May  27,  1817, 
'solicitous  for  the  preservation  of  the  purity  of  the  Church  and 
the  piety  of  its  members,  warn  the  people  of  the  danger  of  in- 
dulging in  those  worldly  pleasures  which  tend  to  withdraw  the 
affections  from  spiritual  things.  Especially  on  the  subject  of 
gaming,  of  amusements  involving  cruelty  to  the  brute  creation, 


178  CONFIRMATION. 

and  of  theatrical  representations,  they  express  their  unanimous 
opinion,  that  from  their  licentious  tendency  and  the  strong 
temptations  to  vice  which  they  aiford,  they  ought  not  to  be 
frequented.' 

"Again,  in  their  Pastoral  Letter  of  1817,  the  Bishops  say  of 
the  theatre,  '  that  it  is  a  foul  source  of  very  extensive  corrup- 
tion.' Similar  language  is  held  in  several  subsequent  Pastoral 
Letters. 

"  In  1868  the  Bishops  say :  '  In  former  Pastoral  Letters  we 
have  warned  you  concerning  worldly  amusements  and  of  the 
tendency  of  many  forms  of  them  to  create  a  distaste  for  pure, 
simple,  and  domestic  pleasures,  innocent  enjoyments  and  espe- 
cially for  the  stern  duties  and  elevated  sympathies  of  a  holy 
life.'  '  In  our  day  there  is  a  licentiousness  and  grossness  in 
theatrical  and  like  entertainments  which  would  have  been  shock- 
ing to  even  the  least  refined  in  the  days  of  our  fathers.  We 
exhort  you  to  flee  these  things ;  and  above  all  to  separate  from 
all  contact  with  their  pollutions  the  young  and  precious  souls  for 
whom  you  have  answered  in" Holy  Baptism.' 

"And  in  1871,  the  Bishops  'renew  the  warnings'  'against 
those  public  amusements,  from  the  sight  and  lessons  of  which 
any  true  morality,  to  say  nothing  of  true  religion,  ought  to 
make  good  men  and  women  withdraw  themselves,  and  most 
scrupulously  keep  their  children.' 

"  In  the  last  General  Convention,  the  House  of  Bishops  passed 
a  resolution,  which,  although  not  enacted  into  a  canon  by  the 
House  of  Deputies,  is  an  expression  of  the  opinion  of  the  Bishops 
on  the  general  subject.  The  particular  points  in  question  are 
included  under  the  injunction  '  to  exhibit  to  the  world  in  the 
membership  of  the  Church,  a  peculiar  people,  called  out  to  be 
scf  arate  from  all  vain  pomps  and  glories,  and  all  things  which 
imperil  spirituality  of  life  :'  and  in  the  warning  against  'attend- 
ance at  places  frequented  by  evil  livers.'  The  expression  of 
opinion  is  as  follows  : 

"  '  Ministers  shall  also  be  continually  diligent  in  the  inculca- 
tion of  Christian  holiness  of  life  in  such  following  of  the  example 
of  our  Saviour  Christ  as  shall  exhibit  to  the  world  in  the  mem- 
bership of  the  Church  a  peculiar  people,  called  out  to  be  separate 
from  all  vain  pomps  and  glories,  covetous  desires,  fraudulent 


TEMPTATIONS  DESTROYING  HOPE.  179 

dealings,  and  all  things  which  imperil  spirituality  of  life;  and 
more  specifically,  as  occasion  shall  require,  shall  warn  their 
people  against  habits  of  gaming,  intemperance,  the  criminal 
destruction  of  ante-natal  life,  attendance  at  places  frequented  by 
evil  livers,  and  sports  abused  to  purposes  of  licentiousness  or 
fraud;  exhorting  to  the  maintenance  of  family  worship  and  the 
due  observance  of  the  Lord's  Day ;  and  calling  upon  parents 
and  sponsors  to  train  their  children  and  god-children,  both  by 
precept  and  example,  faithfully  to  observe  their  baptismal  vows.' 

"  In  the  Pastoral  Letter  of  1877,  the  Bishops  assume  that 
'  associations  with  the  play-house  are  inconsistent  with  Christian 
character.'  Individual  Bishops  have  given  similar  expression 
to  their  opinions. 

"Archbishop  Seeker,  commenting  on  the  renunciation  in  Bap- 
tism, writes:  'not  only  the  heathen  world  had  its  idolatrous 
pomps  and  immoral  vanities,  which  were  meant  by  this  renuncia- 
tion at  the  first,  but  that  which  calls  itself  Christian  is  full  of 
things  from  which  a  Christian  must  abstain;  all  diversions,  en- 
tertainments, and  acquaintances,  that  have  a  tendency  to  hurt  our 
morals  or  our  piety.' 

"  Bishop  Daniel  Wilson  (whose  unblemished  character  and  con- 
sistent piety  give  weight  to  his  opinion)  remarks  :  '  The  Christian 
renounces  all  vain  and  foolish  mis-employment  of  time;  stage^ 
plays,  operas,  and  other  seducing  amusements.' 

"  Bishop  Henshaw  says :  '  Those  pleasures  which  inflame  the 
passions :  all  those  trifling  and  corrupting  pleasures  which  are 
fondly  pursued  by  the  world.' 

"  It  would  not  be  possible  to  make  an  enumeration  of  customs 
which  are  thus  characterized,  without  including  '  public  balls' 
and  '  theatres.' 

"Accordingly,  the  Diocesan  Convention  of  Virginia,  in  1818, 
at  that  time  combining  such  social  influences  as  to  be  rightly 
capable  of  giving  tone  to  the  moral  sentiment  of  our  Church  ; — • 
containing  then,  and  speaking  by  the  mouth  of,  such  men  as 
William  H.  Wilmer,  Bushrod  Washington,  and  Edmund  I. 
Lee; — defining  the  prohibition  of  the  Bishops'  Pastoral  Letter 
of  1817,  declares  its  '  opinion,  that  gaming,  attending  on  theatres, 
public  balls,  horse  racing,  should  be  relinquished  by  all  the  com- 
municants of  this  Church.' 


180  CON  FIRM  A  TION. 

"  The  Convention  of  the  Diocese  of  Ohio,  in  1821,  declared 
that  '  theatrical  amusements  ought  not  to  be  frequented,  espe- 
cially by  Communicants' :  and  in  1825,  declared,  that  '  whereas 
the  practice  of  mixing  in  the  fashionable  amusements  of  the 
world  is  inconsistent  with  the  principles  of  Christianity,  and  has 
a  direct  tendency  to  check  the  progress  of  vital  religion,  it  be 
earnestly  recommended  to  the  members  of  this  Church,  to  abstain 
from  frequenting  balls,  and  other  places  of  vain  amusement.' 

"The  Kule  of  Scripture,  thus  expounded  by  the  Church  for 
Communicants  forbids  attendance  on  'Public  Balls,'  and  'The- 
atres.' 

"  Common  sentiment  sufficiently  defines  the  amusements  which 
are  thus  named.  Publicity,  and  indiscriminate  attendance,  are 
associated  with  the  idea.  Those  amusements  are  especially  ob- 
noxious to  the  rule  which  separate  young  people  from  the  safe- 
guards of  home,  and  from  the  protection  of  the  conventionalities 
of  that  social  life  to  which  their  parents  or  guardians  are  accus- 
tomed. Should  a  Communicant  ever  feel  a  doubt  as  to  the  pro- 
priety of  joining  in  an  amusement  to  which  he  or  she  is  invited, 
it  will  be  wise,  as  well  us  safe,  to  abstain  from  that  which  is  ques- 
tionable. 

"  It  is  not  easy  to  draw  the  line  which  separates  public  from 
private  amusements;  or  objectionable  from  those  which  are  per- 
missible. But,  'gaming,'  'horse  racing,'  'public  balls,'  and 
'  theatres,'  have  been  declared  by  the  Church  to  be  objectionable ; 
and  as  to  others,  a  Communicant,  and  especially  a  young  Com- 
municant, will  do  well  to  keep  within  the  safeguards  of  home 
life,  and  of  that  social  circle  which  is  frequented  and  adorned  by 
a  parent's  presence. 

"  '  And  thou,  man  of  God,  speak  thou  the  things  which  become 
.sound  doctrine,'  '  that  the  aged  men  be  sober,  grave,  temperate' ; 
'  the  aged  women  likewise,  that  they  be  in  behavior  as  becometh 
holiness,'  '  that  they  may  teach  the  young  women  to  be  discreet, 
chaste,  keepers  at  home.'  'Young  men  likewise  exhort  to  be 
sober-minded.'  '  In  all  things  showing  thyself  a  pattern  of  good 
works.'  " 

A  Pastor  will  decide  many  cases  of  conscience  in 
these   and   similar  respects  with   peculiar   tenderness. 


TEMPTATIONS  DESTROYING   HAPPINESS.     181 

Great  allowances  must  be  made  for  the  influence  of 
education  and  peculiar  social  habits  which  surround  a 
young  Christian.  Whilst  faithful  to  the  purity  of  the 
Gospel,  ani  regardful  of  the  true  character  of  Christ's 
Church,  yet  tlie  Pastor  will  do  well  to  remember  that 
he  is  the  servant  of  Him  who  never  broke  a  bruised 
reed  nor  quenched  the  smoking  flax. 

Another  form  of  Satan's  temptation,  leads  one  to 
yield  again  to  one^s  easily  besetting  sin.  Here  a  Pastor 
will  show  the  terrible  danger  of  taking  the  first  step 
back.  All  the  danger  lies  there.  "Ce  n'est  que  le 
premier  pas  qui  coute." 

A  temptation  to  self-oonfidenoe  and  self-satisfaction,  as 
if  the  whole  business  of  religion  were  now  done,  and 
the  matter  settled  forever :  as  if  the  person  being  now 
under  the'  grace  of  God,  on  which  he  presumes,  were 
quite  able  to  take  care  of  liis  religious  future.  This  is 
a  fruitful  source  of  disasters,  repentance,  and  grief. 

Observe  the  ingenuity  of  another  class  of  tempta- 
tions :  temptations  to  doubt  in  orxler  to  destroy  the  happi- 
ness of  religious  life.  Unhappiness  in  religion  is  very 
likely  to  lead  to  distrust  of  Christ,  and  a  return  to  irre- 
ligion ;  therefore  the  Devil  strives  to  make  the  young 
Christian  un peaceful,  at  the  very  point  where  he  ex- 
pected to  find  peace.  A  Christian  should  be  advised  to 
consider  temporary  un  peaceful  ness  as  a  temptation,  not 
as  a  sin :  and  then  should  be  urged  not  to  let  it  become 
a  sin.  He  should  not  yield  to  it  in  the  least  degree. 
Let  the  promises  of  Christ  be  often  read,  and  realized. 
Prayer  should  be  resorted  to.  Acts  of  faith,  obedience, 
and  loving  devotion  should  be  constant.     A  Christian 

16 


182  CONFIRM  A  TION. 

activelv  eng^aired  in  lovins:  ministries  for  Christ's  sake 
is  not  often  a  doubting  Christian.  This  case  will  be 
specifically  treated  hereafter,  when  we  consider  various 
phases  of  religious  experience.  It  is  enough  here  to 
say,  that  when  these  temptations  arise  among  Candi- 
dates, a  Pastor's  wisest  plan  will  be,  to  draw  them  out 
of  themselves  and  away  from  self-contemplation  as  far 
as  possible.  It  is  not  wise  to  throw  them  into  a  whirl- 
pool of  doubts  circling  round  the  questions,  whether  their 
repentance  is  real,  or  their  faith  in  the  Saviour  sufficient. 
Enlist  their  activity  in  outside  work  for  Christ.  Let 
it  be  work  which  will  call  out  their  affections  to  Him 
through  true  charities.  Thus  by  the  best  logic  of  facts 
they  will  be  convinced  that  Satan's  assertion  is  false, 
and  that  he  lies  (as  usual)  when  he  whispers  that  they 
are  not  true  to  Christ  and  have  ceased  to  love  Him. 

Duties. — As  a  preliminary  consideration  it  is  to  be 
pressed  on  the  Confirmed  that  by  the  nature  of  the 
vow,  duties  are  incumbent,  and  are  to  be  done  at  every 
cost  and  hazard.  But  to  relieve  an  undue  pressure,  let 
it  be  remembered  that  God  never  requires  of  us  more 
than  one  duty  at  a  time.  He  gives  us  time  enough  for 
each.  If  a  crowd  of  duties  w^ere  forcing  themselves  at 
any  one  moment,  they  Avould  become  oppressive ;  but 
each  is  approached  singly ;  and  being  singly  considered 
is  bravely  faced,  and  performed. 

The  most  prominent  Duties  are  prayer,  devotional 
reading  and  study,  and  personal  usefulness. 

A  habit  of  prayer. — We  cannot  trust  ourselves  to  per- 
form punctually  even  so  sacred  a  duty  as  prayer,  until 
it  becomes  habitual  and  is  enjoyed.     The  principle  of 


DUTIES.  188 

duty  must  be  established  by  habit  of  practice.  In 
order  to  form  firm  habits,  which  are  repetitious  of  actioa 
or  thoughts,  we  engage  ourselves  in  them  by  the  asso- 
ciations of  time,  place,  manner,  and  surrounding  cir- 
cumstances. 

1.  Private  Prayer. — It  should  occur  Morning  and 
Evening.  We  should  have  a  fixed  hour  for  it  and  a 
place.  It  is  well  to  have  a  room  for  private  prayer : 
and  a  place  in  the  room  devoted  to  it.  In  the  Mission- 
ary School  at  Basle,  each  student  had  an  oratory,  a  little 
apartment  of  his  own,  used  for  no  other  purpose  than 
prayer.  An  hour  or  part  of  an  hour  early  in  the  day 
is  best  suited  for  prayer.  It  is  better  to  secure  it  before 
business  or  pleasure  divide  one's  thoughts.  Some  use 
the  quiet  hour  of  twilight  in  the  evening. 

The  most  advanced  Christians  have  observed  a  few 
moments  at  noon  for  prayer.  David  prayed  three  times 
a  day :  even  seven  times  a  day.  The  busiest  Christian 
cannot  be  more  busy  than  he.  A  workman,  a  mill- 
hand,  a  merchant,  or  a  mother,  any  one,  can  find  and 
take  a  few  moments  of  nooning  to  retire  within  oneself 
to  commune  with  God. 

2.  Family  Prayer. — All  the  family  should  be  pres- 
ent ;  the  servants  as  well  as  the  children.  Kegularity 
in  hour  and  place  are  very  important  because  of  the 
valuable  uses  of  association,  and  that  business  or  do- 
mestic ari-angements  may  be  adjusted  to  them.  When 
a  family  rule  is  fixed  in  this  respect,  Roman  Cath- 
olic servants  are  allowed  to  attend,  if  it  is  under- 
stood that  otherwise  they  lose  their  situation.  The 
Priests  however  recommend  that  they  shall  cross  them- 
selves;  a  harmless  habit,  to  which  it  is  not  worth  our 


1 84  CONFIRM  A  TION. 

while  to  object.  Besides  having  a  fixed  hour  and  place^ 
it  is  of  advantage  to  use  a  special  pra}  er  desk,  for  hold- 
ing the  Family  Bible,  and  Prayer  Book.  Let  it  be  so 
made  that  it  cannot  be  employed  for  any  other  family 
purpose.  Children  thus  learn  to  venerate  the  symbols 
of  family  devotion. 

Once,  visiting  a  Presbyterian  friend  in  Philadelphia, 
as  he  was  showing  me  his  beautiful  home,  he  touched 
a  spring  in  a  panel  within  the  wall  on  the  stairway,  and 
a  door  sprang  open  into  a  thoroughly  appointed  little 
family  chapel.  Everything  within  this  beautiful  room 
was  suggestive  of  prayer :  and  it  was  never  used  for 
any  other  purpose.  Those  who  have  been  privileged 
to  worship  morning  and  evening  in  the  private  Chapels 
of  religious  families  in  England  will  not  soon  forget 
the  sweet  impression  of  sacredness  in  place  and  manner. 
It  would  be  well  if  without-  degenerating  into  super- 
stitions we  could  enjoy  in  our  own  America  more  of 
such  holy  associations  of  place  and  circumstances  in  our 
Family  devotion. 

Social  Prayer. — We  only  name  it  now.  We  shall 
consider  the  subject  of  Social  Prayer  definitely  under 
the  topic  of  Social  Instruction. 

Public  Prayer. — Let  punctuality  be  observed :  and 
also  strict  attention  to  the  forms  of  worship ;  and  these 
both  for  the  sake  of  personal  advantage,  and  for  the 
sake  of  example.  A  Christian's  example  in  this  re- 
spect is  of  prime  importance  as  a  member  of  a  Church 
whose  principles  are  order,  fixed  regularity,  and  whole- 
some forms.  Example  is  exceedingly  important  in 
educating  children  and  dependents  to  follow  these  wise 
rules.    Punctuality  means  on  the  point  of  time.    Half- 


DUTIES.  185 

past  ten  means  half-paist  ten;  eleven  o'clock  means 
eleven  o'clock,  not  five  minutes  after  or  fifteen  minutes 
late ;  (and,  by  the  way,  means  it  for  the  Minister,  as 
well  as  the  people ;)  not  after  the  sentences  have  been 
read;  not  when  the  noise  of  one's  creaking  boots  or 
rustling  silks  may  disturb  the  solemnity  of  the  exhorta- 
tion or  the  sacredness  of  confession,  or  prevent  the  quiet 
appreciation  of  the  absolution. 

Attention  to  forms  should  be  pressed  on  the  Con- 
firmed as  a  solemn  duty.  Opportunity  should  be  taken 
to  impress  the  importance  of  posture.  It  may  even  be 
necessary  to  explain  that  sitting  is  not  kneeling  in 
prayer;  neither  is  sitting  to  sing  that  posture  which 
our  Church  teaches  us  to  use  in  praising  God.  The 
all-seeing  God  perceives,  and  a  quick-witted  Devil  also 
perceives,  that,  that  nondescript  lazy  half-sitting,  half- 
bowing  posture  which  is  the  fashion  nowadays,  instead 
of  being  both  kneeling  and  sitting,  is  neither.  God  dis- 
cerns when  such  a  posture  is  necessary  to  a  Christian  on 
account  of  bodily  infirmity.  But  when  the  Devil  per- 
ceives, as  he  can  easily  do  by  unmistakable  signs,  that 
such  a  posture  is  assumed  for  sheer  laziness,  he  seizes 
that  open  door  to  thrust  in  his  temptations ;  and  he  holds 
it  open,  until  he  has  produced  thereby  listlessness  and 
wandering  thoughts,  and  not  seldom  sleepiness  and  sleep. 

Impress  on  the  Confirmed  the  importance  of  respond- 
ing in  audible  tones,  tones  that  will  encourage  both  the 
Minister  and  our  neighbors :  not  indeed  for  the  purpose 
of  disturbing  any,  but  of  encouraging  all.  Impress 
the  importance  of  saying  Amen ;  at  the  right  places. 
It  greatly  assists  the  liveliness  of  one's  own  devotion ; 
and  breaks  up  the  currents  of  wandering  thoughts. 

16* 


1 36  CONFIRM  A  TION. 

Devotional  reading,  and  Study  of  Scripture. — This 
duty  is  evident.  Study  is  the  easiest  of  the  two: 
Devotional  reading  is  the  more  difficult.  To  assist  in 
the  latter,  devotional  helps  should  be  used.  Practical 
Commentaries  on  Scripture  are  of  great  value;  such  as 
Scott,  especially;  and  experimental  books,  such  as 
Bridges  on  the  CXIX.  Psalm,  or  Archbishop  Leighton, 
or  Jay's  Morning  and  Evening  Exercises ;  or  Hannah 
More's  devotions ;  or  Thomas  a  Kempis. 

Study  should  be  study,  not  the  pretence  of  it.  Next 
to  the  study  of  the  Originals,  we  recommend  the  study 
of  the  English  version.  We  have  lately  heard  of  a 
Lady  who  studied  Hebrew  for  no  other  purpose  than 
that  she  might  appreciate  more  thoroughly  the  devo- 
tional treasures  of  the  Old  Testament  Scriptures,  espe- 
cially the  Psalms.  But  few  may  be  capable  of  such 
an  effort.  The  best  mode  of  individual  religious  study 
of  the  English  version,  is,  by  References ;  comparing 
Scripture  with  Scripture.  The  worst  method  is  de- 
pendence on  Commentaries,  which,  instead  of  helping 
one  to  think,  saves  one  the  trouble  of  thinking.  The 
American  Tract  Society's  Commentary  is  a  good  hand- 
book for  private  study;  suggestive  but  not  substitu- 
tionary. 

Add  to  this  study  reflection,  meditation,  and  prayer. 
By  these  means  a  simple-minded  child  of  God,  even 
without  much  learning,  will  become  capable  of  discern- 
ing the  "  wondrous  things"  out  of  God's  law,  and  dis- 
covering the  depth  of  the  riches  of  the  revelation  of 
God's  love  in  Christ  Jesus  our  Lord. 

Personal  usefulness  is  among  the  most  important  par- 
ticulars to  be  pressed  on  a  young  Christian.     Progress, 


PERSONAL    USEFULNESS.  187 

and  happiness,  will  largely  depend  on  the  conscientious- 
ness with  which  he  sets  himself  at  once  about  the 
Lord's  work ;  and  somewhat  upon  the  degree  of  in- 
telligent knowledge  with  which  his  Pastor  guides 
him.  Here  a  Minister's  responsibility  shows  itself 
very  quickly,  and  at  this  point  skill,  experience,  and 
wisdom  will  be  instantly  put  to  the  test. 

The  principles  which  guide  personal  usefulness, 
are  to  be,  thorough  self-consecration;  readiness  for 
self-sacrifice;  supreme  devotion  to  Christ;  deep  in- 
terest in  the  welfare  of  those  who  are  to  be  influenced ; 
including  an  interest  both  in  their  spiritual  health  and 
their  temporal  happiness.  Adaptation  of  means  to 
ends:  in  other  words,  tact.  Contrivance  of  means  for 
ends :  in  other  words,  ingenuity  and  skill. 

The  applications  of  these  principles  are  to  be  guided 
by  the  following,  among  many,  important  rules. 

Christians  are  to  act  in  their  own  sphere,  not  outside 
of  it. 

Their  object  should  be  a  definite  one ;  to  promote 
Christ's  glory. 

The  means  used  should  advance  the  spiritual  good 
of  others :  and  sometimes  indirectly,  but  oftenest  di- 
rectly, advance  the  temporal  happiness  of  others. 

1.  Each  is  to  be  assisted  in  determining  what  he  or 
she  can  do  in  their  own  sphere.  Young  men  may  be 
called  to  enter  the  Ministry :  but  it  is  not  every  earnest 
young  Christian  man's  duty  to  preach  the  Gospel. 
Some  skilful  workmen  in  the  handicrafts  can  serve 
Christ  much  better  there  than  in  preaching.  Many  a 
Merchant,  or  a  Shoemaker,  or  a  Blacksmith  can  do 
better  work  for  Christ  in  those   vocations,  than    by 


188  CONFIRMATION. 

undertaking  to  guide  men's  spiritual  interests.  It  is 
to  be  borne  in  mind  that  Christ  needs  servants  in  every 
sphere.  Therefore  let  no  young  man  be  disturbed  in 
his  business  calling,  unless  it  is  certain  that  the  Lord 
has  called  him  to  the  Ministry.  "  Let  every  man  abide 
in  the  same  calling  wherein  he  was  called.'^ '^ 

Men  and  women  are  to  be  instructed  how  to  serve 
Christ  within  the  lines  of  their  daily  employment. 
They  are  to  act  precisely  within  the  limits  which  God's 
Providence  has  fixed.  An  artisan  is  not  to  attempt  to 
show  a  banker  how  he  can  more  profitably  manage  his 
exchange  for  the  glory  of  Christ.  A  landsman  may 
not  wisely  attempt  to  teach  a  conscientious  sea  captain 
how  to  sail  his  ship  for  the  greater  glory  of  God.  A 
Christian  woman  may  use  her  influence  in  the  social 
circle  to  remedy  disorders,  and  improve  customs  and 
the  general  tone  of  Society.  But  she  would  be  stepping 
out  of  her  sphere  to  enter  my  domestic  circle  and  help 
me  rule  the  house,  or  my  wife  to  manage  her  intricate 
housewifery.  Onesimus  the  Christian  was  a  servant 
still,  although  he  was  to  be  esteemed  as  a  brother 
beloved.  Each  Christian  is  to  work  within  his 
sphere. 

2.  In  all  occupations,  plans  and  purposes  let  Christ's 
glory  be  the  one  object.  A  Christian  should  know  no 
other  purpose ;  and  this  ought  to  be  kept  constantly  in 
view.  So  the  Apostles  taught.  A  worthy  object  in 
one's  life  glorifies  it.  If  Christ  be  all  in  all  to  a 
servant  or  a  master,  to  a  parent  or  a  child,  to  a  clerk 
or  to  the  merchant  who  is  wielding  a  thousand  clerkly 

*  1  Corinthians  vii.  20. 


PERSONAL   INFLUENCE.  189 

forces,  each  of  them  has  an  equally  glorious  task.  Let 
us  remember  the  old  saying ;  An  Angel  sent  to  rule  a 
kingdom,  and  an  Angel  sent  to  rock  the  cradle  of  a 
Christ  child,  among  the  poorest  of  the  poor,  would  be 
equally  happy,  and  his  task  equally  ennobled. 

3.  Efforts  to  do  good  are  to  be  made  by  conversa- 
tion ;  by  tracts ;  by  silent  consistency  of  life ;  by  earnest 
activity ;  by  prayer  for  others ;  by  particular  plans 
suited  to  special  cases. 

Sometimes,  however,  every  door  is  shut  except  that 
which  is  opened  close  beside  the  Mercy-seat.  At  a 
revival  near  New  Brunswick  an  aged  negro  woman 
full  of  faith,  sitting  in  the  gallery,  watched  the  young 
men  below  her,  not  having  any  special  interest  in  either 
of  them.  She  fixed  her  mind  on  one  who  attracted 
attention  by  some  quietness  of  demeanor;  and  she 
began  to  commune  with  her  Father  in  heaven,  con- 
cerning that  young  man,  until  she  saw  that  he  had 
been  influenced  to  go  to  the  Minister  for  counsel. 
Then  she  selected  another  as  an  object  for  her  prayer. 
And  so  sitting  alone  in  her  gallery,  unnoticed  in  her 
silence,  she  prayed  until  one  after  another  of  the  body 
of  S'tudents  below  her — ten  or  more,  it  is  said — had 
become  subjects  of  the  gracious  influence  of  the  Holy 
Spirit.  In  the  wonderful  arrangements  of  means  to 
ends,  or,  if  one  prefers  to  call  them  so,  of  precedents 
to  consequents,  in  the  Divine  plan,  we  cannot  decide 
how  much,  or  how  little,  of  the  final  result  was  due 
to  her  special  prayer.  But  the  fact  is  recorded  as  it 
occurred.  It  was  a  sequence,  certainly,  if  not  a  con- 
sequence. Every  Pastor  may  rejoice  to  know  that 
there  is  ever  lying  behind  his  direct  efforts,  the  indi- 


190  CONFIRMATION. 

rectly  acting  forces  of  hearty  faithful  prayer,  offered 
for  special  cases. 

In  the  use  of  tracts,  good  sense  should  be  exercised. 
No  one  should  be  encouraged  to  distribute  tracts  with- 
out discrimination.  ^'  The  swearer's  prayer"  was  left 
at  my  door  in  New  York  regularly  month  after  month ; 
subsequently  varied  by  the  "  drunkard's  grave."  Ad- 
mirable tracts,  but  worse  than  useless  if  generally  dis- 
tributed in  that  mode.  It  would  be  quite  as  useful  to 
the  distributor  to  have  it  done  by  a  messenger  boy. 
If  this  distribution  is  to  become,  as  it  may  well  be, 
a  tremendous  instrument  for  good,  young  Christians 
should  be  taught  to  use  their  judgment  with  some 
knowledge,  and  to  manifest  a  personal  interest  in  the 
results ;  and  also  to  follow  them  up  by  personal  con- 
versation. 

In  rare  cases,  especially  when  the  parties  are  very 
familiar,  personal  conversation  may  injure  the  applica- 
tion of  this  spiritual  force.  In  those  cases  the  tract 
must  take  its  course  as  an  arrow  shot  at  a  venture. 

4.  Personal  comfort  of  soul  and  body. — Let  every 
young  Christian  strive  first  of  all  to  make  home  happy. 
Cultivate  social  qualities.  Cultivate  the  mind.  Read 
books  that  lead  to  thought.  Thus  the  Christian  may 
be  able  to  talk  interestingly.  It  is  well  to  become 
familiar  with  some  one  science,  or  art,  or  department 
of  history.  These  furnish  inexhaustible  themes  for 
conversation,  and  enable  one  to  illustrate  happily  the 
grand  truths  of  religion.  Christians  should  discourage 
parsimony;  using  economy  of  course,  but  in  every 
way  they  should  make  home  the  most  attractive  place 
on  earth.     Wisdom  will  be  given  if  the  Holy  Spirit's 


PERSONAL    USEFULNESS.  191 

aid  is  sincerely  sought.  Similar  suggestions  apply  to 
the  efforts  which  a  Christian  ought  to  make  to  increase 
the  happiness  of  other  homes;  especially  of  poorer 
homes.  A  thousand  methods  will  occur  to  an  in- 
genious and  a  sympathetic  nature  by  which,  without 
intrusion,  he  may  bring  or  send  happiness  into  homes 
where  only  misery  has  been  known. 

Coming  to  the  Lord's  Supper, — This  is  both  duty 
and  privilege.  The  Confirmed  ought  not  to  be  satis- 
fied, until  they  have  made  this  solemn  act  a  religious 
habit,  and  learned  to  enjoy  it. 


CONFIRMATION. 
CHAPTER  XL 

INSTRUCTION   FOLLOWING   THE    RITE. 

The  Candidates  after  Confirmation  should  not  be 
left  to  find  their  own  way  onward  in  a  religious  life. 
Many  of  them  will  be  young  and  inexperienced.  These 
need  a  Pastor's  guidance,  sympathy,  and  care.  The 
result  of  throwing  them  immediately  upon  their  own 
resources,  may  be  to  expose  them  to  temptation,  and 
often  does  invite  their  downfall.  It  is  not  seldom  said, 
"  My  Pastor  was  exceedingly  interested  in  my  welfare 
before  I  was  confirmed ;  since  then,  he  has  forgotten 
me ;  he  does  not  seem  to  care,  whether  I  become  strong 
and  stable,  or  remain  always  a  child  in  grace."  Such 
expressions  ought  not  ever  to  have  even  a  shadow  of 
truth  in  them. 

The  Confirmed  may  be  helped  as  a  class. — Continued 
instruction  to  them  in  a  class  will  be  less  invidious  than 
instructions  to  individuals.  It  will  also  give  oppor- 
tunity for  indirectly  counselling  those  who  otherwise 
might  hold  themselves  aloof  from  receiving  individual 
advice.  Many  plans  for  such  continued  instruction 
have  been  proposed.  Those  which  have  been  often 
profitably  employed,  are 

1.  Continuing  the  Confirmation  Class  meetings,  so 
192 


HELPS   TO    THE   CONFIRMED.  193 

long  as  they  are  enjoyed ;  and  indeed  until  the  interest 
in  them  is  evidently  passing  away.  As  a  matter  of 
policy,  the  interest  must  not  be  allowed  to  die  in  our 
hands.  If  there  should  seem  to  be  a  fear  of  it,  dis- 
solve the  class  whilst  the  interest  is  still  lively ;  and 
adopt  some  otlier  scheme.  The  meetings  may  be  con- 
tinued afterwards  in  the  form  of  a  Bible  Class ;  or  a 
devotional  or  charitable  circle.  A  Pastor's  objects  will 
be  twofold  ;  instruction,  and  the  culture  of  devotional 
and  charitable  habits.  He  will  thus  become  easily  and 
thoroughly  acquainted  with  his  young  members,  and 
with  their  states  of  mind ;  and  they  will  acquire  con- 
fidence in  him. 

2.  Annual  meetings  for  Confirmation  Classes,  have 
been  found  beneficial.  A  special  address  is  made  re- 
calling past  scenes  and  vows.  An  opportunity  is  given 
to  hint  at  errors  which  may  have  been  seen,  without 
individualizing  them.  Perhaps  an  Annual  Sermon 
may  be  preached  for  a  Confirmation  Class ;  after  one 
year  merging  the  Class  into  others  which  have  preceded 
it :  and  so  addressing  annually  those  who  have  dedi- 
cated themselves  to  God  under  our  Pastoral  care. 

3.  Commiming  together. — Some  Clergymen  arrange 
that  the  Candidates  after  Confirmation  shall  receive 
their  first  Communion  together,  and  alone.  It  may  be 
a  very  happy  and  sacred  bond,  creating  a  special  fel- 
lowship among  these  young  servants  of  Christ.  Dr. 
Bedell,  of  Philadelphia,  was  accustomed  to  use  that 
opportunity  for  a  brief  address ;  giving  special  solem- 
nity to  the  Sacramental  Covenant,  the  oath  of  alle- 
giance, and  deepening  a  sense  of  reality  in  the  dedi- 
cation. 

I  17 


]  94  CONFIRM  A  TION. 

The  Confirmed  may  he  helped  as  individuals. — While 
Class  instruction  is  to  be  encouraged,  individual  instruc- 
tion must  not  be  neglected.  It  is  undoubtedly  the 
more  effective  of  the  two.  A  Pastor  will  watch  the 
early  steps  of  young  disciples :  watching  not  like  a 
policeman,  but  like  a  compassionate  father,  with  such 
solicitude  as  our  heavenly  Father  shows,  and  with  out- 
stretched arms  of  sympathy,  and  with  paternal  counsel. 
Of  some  he  must  be  more  careful  than  others.  Of 
some  he  must  be  anxious,  "  pulling  them  out  of  the 
fire."     Discrimination  is  to  be  shown. 

A  true  Pastor  will  lead  his  Confirmed  on,  one  by  one, 
to  the  Lord's  Supper ;  tending  and  guarding  each  until 
each  has  become  amalgamated  Avith  the  mass  of  the 
living  Church,  and  is  able  to  move  on  with  that  mass 
without  further  special  help.  Young  Clergymen  are 
sometimes  troubled  in  deciding  whether  to  admit  all  of 
the  Confirmed  to  the  Holy  Communion  without  delay. 
As  a  general  rule  no  hesitation  need  be  shown,  if 
proper  caution  has  been  used  in  admitting  to  Confirma- 
tion. If  a  doubt  should  arise,  it  is  certainly  better 
to  take  time  to  solve  it ;  and  apply  the  test  of  experi- 
ence. 

A  Minister  may  often  make  use  of  books  or  tracts 
suited  to  special  needs,  among  these  young  Chris- 
tians. For  example,  to  encourage  private  devotion, 
"  Hannah  More's  Private  Devotions''  is  recommended. 
To  help  religious  meditations,  ^^  Jay's  Morning  and 
Evening  Exercises.''  To  guide  in  duties,  "James's 
Christian  Professor,"  "Personal  Piety."  To  encour- 
age piety,  "The  Christian's  Secret  of  a  Happy  Life." 
Such   books   happily    are   supplied    by   the   Societies 


HELPS   TO    THE   CONFIRMED.  195 

and   by  the  "religious   Booksellers/'  almost  without 
number.* 

It  is  well  sometimes  for  a  Pastor  to  put  on  paper  his 
thoughts  respecting  a  Candidate.  A  note  or  a  letter 
may  enable  him  to  be  more  exact  in  statement,  and  to 
draw  from  Hiq  young  Christian  a  more  clearly  defined 
expression  of  religious  difficulty  or  religious  experience 
than  can  be  done  by  conversation. 

Above  all  tlie  Pastor  will  busy  himself  in  setting  his 
Confirmed  at  work.  His  business  is  to  draw  out  their 
energies;  to  develop  their  talents;  to  quicken  their  relig- 
ious affections  by  inducing  them  to  labor  for  the  spiritual 
good  or  temporal  happiness  of  others.  Thus  he  will 
introduce  them  practically  into  the  fellowship  of 
Christ's  people ;  into  the  Communion  of  Saints. 

This  subject  of  religious  activity  has  assumed  a  new 
importance  in  the  eye  of  the  Church  since  Laymen, 
and  specially  Christian  women,  have  taught  us  its  true 
methods,  and  shown  how  wide,  and  widely  open,  are 
the  opportunities  for  it.  I  refer  to  books  Avhich  ought 
to  be  studied,  such  as  "Ragged  homes  and  how  to 
mend  them;"  "English  hearts  and  hands;"  "The 
Missing  Link  f  "  The  City  and  ragged  schools ;"  "  Haste 
to  the  rescue;"  and  "Women  helpers  in  the  Church." 
The  last  of  these  was  written  by  Mr.  and  Mrs.  Welsh. 
Their  labors  in  the  City  of  Philadelphia,  and  at 
Frankford,  a  manufacturing  town  near  it,  have  done 
more  than  any  other  cause  to  awaken  our  Church's 
attention  to  this  subject. 


*  Eefer  to  the  list  of  books  and  tracts  recommended  for 
Pastor's  Practical  Library,  in  the  Appendix. 


196  CONFIRMATION. 

Mr.  Welsh,*  by  request  of  the  Church  Conference, 
held  in  Toronto,  Canada,  in  November,  1877,  wrote 
as  follows,  on  this  topic : 

"  Before  proceeding  to  this  subject,  let  us  briefly  consider 
whether  there  is  at  this  time  any  special  need  in  the  Church 
for  increased  personal  service  by  the  laity,  and  whether  women 
are  the  most  available  and  efficient  helpers. 

"  It  is  conceded  that  the  Church  is  not  ministering  successfully 
to  the  great  producing  classes,  and  it  is  equally  evident  that  there 
is  an  increasing  determination  on  the  part  of  ministers  and 
people  to  benefit  all  sorts  and  conditions  of  men. 

"  Public  preaching  has  been  intensified  and  popularized  to  the 
utmost,  especially  in  connection  with  what  is  termed  the  revival 
system.  On  the  other  extreme,  ornate  ritual  and  sacramental 
rites  and  observances  have  been  stretched  to  their  utmost.  Still, 
all  orderly  religious  bodies  know  that  the  great  body  of  the 
people,  even  in  our  large  cities,  are  not  likely  to  be  incorporated 
as  living  members  into  the  Church  of  Christ  by  any  of  the 
means  hitherto  relied  on.  The  most  intelligent  and  observant 
Christians  have  become  convinced  that  visible  religion  is  the 
great  agency  established  by  the  Divine  Founder  of  the  Church 
for  the  successful  preaching  of  the  Gospel  to  every  creature.  It 
has  been  found  that  the  subtle  wiles  of  the  devil,  whether 
wrought  through  human  philosophy,  skepticism,  or  even  infi- 
delity, lose  their  power  in  the  presence  of  ^visible  religion.''  It 
has  also  been  found  that  the  Church  has  been  neglecting  the 
older  Divine  institution,  the  family ;  and  that  through  its  agency 
the  Church  can  acquire  tenfold  more  power  over  the  people. 

"Woman's  influence  in  the  family  is  everywhere  acknowl- 
edged; therefore,  to  reach  it  and  to  sanctify  the  household, 
women  helpers  are  absolutely  necessary.  Communities  of  Sis- 
terhoods and  Deaconesses  are  essential  for  women  without  family 
ties,  or  with  certain  characteristics  that  make  a  community  life 

^  Whilst  these  lines  were  being  penned,  the  Lord  called 
William  Welsh,  suddenly,  from  this  life  to  the  better;  from 
active  work  to  restful  activity. 


HELPS   TO   THE   CONFIRMED.  197 

helpful,  and  there  are  classes  of  work  that  can  only  be  performed 
successfully  through  the  members  of  such  communities.  This, 
however,  comprises  but  a  small  portion  of  the  great  work  in- 
trusted to  the  Christian  Church. 

"  The  ordained  minister,  being  viewed  as  a  man  specially 
called  of  God  to  a  peculiar  work,  cannot  always  reach  the 
minds  and  hearts  of  those  who  class  him  with  members  of  other 
professions.  So  the  woman  set  apart  to  a  special  work,  and  pecu- 
liarly habited,  is  less  successful  in  moulding  family  life  than  the 
wife  or  the  mother  or  the  daughter,  who  comes  fresh  from  her 
own  home,  with  all  its  cares  and  perplexities,  to  lighten  the  load 
of  some  sister  overwrought  or  overperplexed  with  the  cares  of 
this  life.  Our  Lord  and  Saviour  sympathized  with  fallen  beings 
so  fully  as  to  take  upon  Him  their  nature  and  their  sins,  but  He 
asks  fallen  beings  to  go  one  step  beyond  what  was  possible  to  the 
sinless  One ;  and  as  actual  penitent  sinners  to  have  perfect  sym- 
pathy with  other  sinners,  comforting  and  encouraging  them  with 
the  very  comfort  wherewith  they  themselves  have  been  com- 
forted. Any  experienced,  intelligent,  sympathizing  Christian 
woman,  whether  she  be  wife  or  daughter,  can  become  an  in- 
valuable helper  by  carrying  the  hopefulness  of  Christianity  to 
the  homes  of  the  sons  of  toil,  both  in  sickness  and  in  health. 

"  From  a  large  experience,  the  writer  can  state  with  confidence 
that  one  such  devoted  woman  can,  through  sisterly  visits,  lift  up 
and  ennoble  hundreds  of  those  who  are  now  viewed  as  beyond 
the  reach  of  the  Christian  Church.  In  one  parish,  700  of  such 
families  are  systematically  visited,  and  in  another  800,  by  women 
constrained  by  Christ's  love  to  give  gratuitous  service,  and  in 
many  of  these  families  the  toil-worn  house-mother  has  become 
hopeful,  and  with  her  husband  and  children  is  drawn  Church- 
ward and  Christward.  It  is  true  that  years  are  often  required 
to  reach  successfully  those  who  have  been  long  neglected,  or 
Gospel  hardened  through  the  extravagant  use  of  what  are  known 
as  revivals  in  religion.  Men  have  often  watched  these  visitors 
and  teachers  for  years,  hoping  to  discover  some  lurking  sinister 
motive  on  their  part,  and  when  at  last  convinced  that  the  grace 
of  the  Lord  Jesus  Christ  was  the  sole  incentive,  religion  became 
to  these  skeptics  and  infidels  a  reality,  so  visible  and  powerful 
as  to  influence,  savingly,  both  heart  and  life.  The  wife  and 
mother  who  had  become  thoroughly  disheartened  because  of  the 

17* 


198  CONFIRM  A  TION. 

drunkenness  of  the  so-called  head  of  the  house,  have  time  and 
again  been  so  lifted  up  and  ennobled  by  Christianity  thus  illus- 
trated and  enforced,  tjiat  they  have  refused  pecuniary  help  when 
living  on  dry  bread  alone,  saying  that  'nothing  gets  ray  man 
so  soon  out  of  a  drunken  spree,  as  the  realization  that  his  wife 
and  children  are  almost  starving.'  These  intelligent,  sympa- 
thizing, devoted  Christian  visitors  seem  to  infuse  their  very 
nature  into  many  of  those  who  were  almost  helpless. 

"  Difficulties  between  husband  and  wife,  parent  and  child, 
neighbor  and  neighbor,  are  readily  adjusted  by  sisterly,  sym- 
pathizing, praying  visitors,  who  have  had  like  experience,  or 
have  known  of  it  in  others.  Nearly  all  of  the  devoted  women, 
engaged  in  this  work  under  the  observation  of  the  writer,  have 
improved  in  bodily  as  well  as  in  spiritual  health  and  happiness, 
and  in  no  instance  have  these  women,  working  without  distinctive 
dresses,  been  insulted  in  any  way,  by  night  or  by  day,  in  by- 
ways or  tenement  houses ;  but  they  are  always  treated  with  the 
utmost  reverence.  Social  distinctions  are  never  interfered  with 
by  those  condescending  to  those  of  low  estate,  although  a  true 
sisterly  intimacy  very  often  arises,  for  there  is  frequently  real 
refinement  of  feeling  in  the  lowliest  cottage.  The  coming  of 
these  visitors  is  the  joyous  event  of  the  household,  and  their 
presence  at  the  Mothers'  Meeting,  in  the  Sunday-school,  at  the 
adult  Bible  Class,  and  in  the  large  worshipping  assembly,  changes 
the  whole  character  of  the  Church.  The  prodigal  did  not  return 
home  because  of  his  elder  brother's  propriety  of  conduct,  but  be- 
cause he  knew  something  of  the  beatings  of  a  father's  heart, 
yearning  after  the  absent  one.  So  a  long  neglected  people  will 
never  be  drawn  into  their  Father's  house  by  the  proprieties  of 
elder  brother  Christians,  but  it  is  found  through  a  wide  experi- 
ence, that  with  the  welcome,  the  cordial  welcome  of  sympathiz- 
ing women,  the  lanes  and  alleys,  with  the  highways  and  hedges, 
yield  up  to  the  Church  those  who  were  estranged  from  the  house 
of  God.  When  pews  are  rented,  these  women  helpers  have 
sometimes  paid  for  a  little  cluster  of  seats,  welcoming  by  their 
presence  the  invited  guests,  until  such  become  sufficiently  inter- 
ested to  procure  seats  for  themselves.  This  is,  however,  but  a 
temporary  expedient,  and  it  is  seldom  that  any  but  chronic  pau- 
pers can  become  permanently  united  with  a  Church  into  which 
they  are  not  cordially  welcomed  by  the  mass  of  worshippers. 


HELPS   TO    THE   CONFIRMED.  199 

"In  other  instances,  free  services  have  been  established;  but 
the  only  means  thus  far  ascertained  for  promoting  a  permanent 
incorporation  of  laboring  people  into  the  Church  is  the  more 
cultivated  Christians  to  welcome  them  and  worship  with  them,. 
Mothers'  Meetings,  sometimes  beginning  in  a  cottage  with  two 
or  three  women,  have  steadily  grown  until  they  embrace  two  or 
three  hundred  women,  now  meeting  in  the  lecture-room  of  the 
church.  Through  this  social  beginning,  these  neglected  women 
in  most  instances  have  become  united  with  the  great  worship- 
ping assembly.  When  religion  became  visible  in  the  conduct 
of  these  wives  and  mothers,  it  was  comparatively  easy  to  induce 
the  husband  to  care  for  the  household  one  evening  in  the  week, 
then  to  visit  the  adult  Bible  Class,  and  then  through  its  agency 
to  be  drawn  Churchward  and  Christward.  When  the  husband 
and  wife  thus  become  interested  in  the  Church,  the  Sunday- 
school  overflows  with  children,  and  the  parish  church  becomes 
permanent.  This  great  work  cannot  be  thoroughly  successful 
where  there  is  only  one  long  morning  service,  and  especially 
where  the  Lord's  Supper  is  celebrated  at  the  very  hour  for  the 
only  noonday  meal  at  which  the  breadwinners  can  be  present. 
In  one  parish,  through  agencies  like  these,  the  number  of  com- 
municants is  nearly  double  the  number  of  sittings  in  the  church, 
and  yet  there  is  room  for  a  further  increase. 

"  The  following  extracts  from  the  Pastoral  Letter  recently 
issued  by  the  House  of  Bishops,  gives  authority  and  force  to  these 
crude  suggestions  prepared  as  the  basis  for  a  discussion  on  Chris- 
tian work  by  women,  the  most  important  practical  subject  now 
before  the  Church  : 

"  '  Keligion  in  action  has  more  force  in  this  world  than  religion 
in  theory.  The  life  of  God,  if  it  be  in  a  Church,  will  manifest 
its  vital  activity  through  the  members  thereof.  If  it  flows 
through  means  of  grace,  it  will  flow  into  persons.  It  will  show 
its  power  in  the  individual  as  well  as  by  the  organized  parish. 
Living  members  will  not  be  content  with  cultivating  personal 
holiness,  but  will  work  for  Christ  by  every  means  which  the 
Church  sanctions. 

"  «  We  rejoice  with  you,  beloved,  that  under  the  impression  of 
these  truths  our  Church  has  recognized  the  value  of  lay  agency, 
and  is  rapidly  systematizing  it.  Our  pulpit  fails  to  reach  a  large 
class  of  the  community,  but  the  Gospel  can  be  successfully  carried 


200  CONFIRM  A  TION. 

to  them — as  has  been  proved  by  well  tested  experience — by  lay 
people,  through  men's  and  women's  Bible  Classes,  Mothers' 
Meetings,  Church  Guilds,  Working  Men's  Clubs,  Industrial 
Schools,  and  Parish  Missions.  We  particularize  these  instru- 
mentalities, not  to  exhaust  the  enumeration,  but  to  emphasize 
the  methods.  In  the  full  work  of  such  instrumentalities  oppor- 
tunity is  offered  to  all  our  lay  people,  both  men  and  women,  and 
all  peculiarities  of  disposition  and  of  taste  may  find  occupation. 
But  we  caution  you  that  this  field  of  labor  is  so  nearly  .allied  to  the 
responsible  labor  of  your  ministers,  that  it  will  be  most  success- 
fully occupied  by  those  whose  religion  has  become  experimental, 
and  whose  spiritual  character  has  been  tested,  developed,  and  well 
rounded. 

"'In  pressing  these  duties,  we  exhort  you,  brethren,  to  re- 
member your  self-consecration.  The  breadth  of  your  sacra- 
mental vows  is  the  measure  of  your  duty.'  " 

As  details  and  methods  will  all  the  while  be  chang- 
ing and  improved,  we  need  to  be  continually  studying 
the  latest  developments. 

I  suggest  a  few  lines  of  work. 

Christ-work. — I  mean  by  this,  distinctively,  the  effort 
to  bring  the  ignorant  to  a  knowledge  of  the  Saviour  or 
to  keep  the  enlightened  within  the  range  of  his  mercies. 

Church-work. — I  mean  by  this,  distinctively,  work 
directed  towards  the  purpose  of  bringing  persons  within 
the  influences  of  our  particular  Church :  and  that 
whether  they  be  religiously  or  irreligiously  disposed ; 
unconverted,  or  converted.  Quiet  talks.  Following 
upon  such  talks,  encourage  the  reading  of  books  such 
as,  ''Walk  about  Zion,''  or  "the  Stranger  in  search  of 
the  Church,"  or  "  Why  am  I  an  Episcopalian."  If  the 
person  be  much  interested  in  the  subject,  add  Bishop 
Garrett's  "  Historical  Continuity  of  the  Church ;"  and 
if    he    should   become   really   studious,    place   in    his 


HELPS   TO    THE   CONFIRMED.  201 

hands  "Onderdonk  on  Episcopacy."  Quiet  Avalks. 
Let  these  walks  always  lead  towards  the  Church. 
When  our  companions  reach  the  Church,  the  work 
of  attention  to  their  comfort  begins.  They  should  be 
made  to  feel  at  home.  Attentions  should  never  be  ob- 
trusive, but  always  courteous.  At  the  Church,  Prayer 
Books  should  be  handed  to  strangers.  A  few  necessary 
explanations  of  the  service  may  be  ventured,  but  un- 
necessary explanations  are  to  be  carefully  avoided. 
Gentle  and  gentlemanly  adherence  to  these  companions 
may  be  advisable,  until  their  attachment  to  the  Church 
shall  have  become  complete,  and  they  are  no  longer  in 
need  of  our  aid  in  that  direction. 

World-worh. — I  mean  by  this,  Christian  work  which 
is  benevolent  and  beneficent,  in  which  religion  is  made 
secondary  and  subsidiary ;  the  end  is  benevolence ;  the 
means  are  religious.  Such  is  work  in  Hospitals;  in 
the  guidance  of  charities;  in  Mothers'  Meetings;  in 
Men's  Guilds ;  in  Co-operative  associations ;  in  the 
establishment  and  guidance  of  Libraries  and  Reading 
Kooms,  for  those  who  would  otherwise  be  deprived  of 
opportunities  for  instruction  and  amusement. 

Religion  should  never  be  intruded ;  but  its  influence 
should  pervade  all  efforts  like  a  healthy  atmosphere. 
Participants  will  breathe  it  in,  and  unconsciously  be- 
come imbued  with  it.  They  will  be  brought  nearer  to 
the  Christ,  by  every  sentiment  of  rectitude  and  affection 
which  they  show  towards  Christians. 

This  periodical  labor  in  our  Church,  of  preparing  a 
class  for  Confirmation,  now  discussed,  is  a  rich  Pastoral 
privilege.    It  may  be  a  source  of  unmingled  happiness. 
I* 


202  CONFIRMATION. 

It  will  be  so  in  proportion  to  our  absolute  fidelity  to 
the  Gospel,  and  our  simple  desire  to  glorify  Christ 
when  bringing  the  Baptized  to  acknowledge  their 
Covenant  with  him. 

A  Minister's  most  precious  opportunity  for  reaching 
the  truest  sympathies  of  his  flock,  is  found  in  this 
annual  preparation  for  the  Holy  Rite  of  Confirmation. 


PREACHING. 


CHAPTER    XIL 

ITS   HISTORY   AND   VALUE. 

This  topic  comes  within  the  lines  of  Pastoral  The- 
ology, so  far  as  it  relates  to  the  best  methods  of  apply- 
ing sermons  and  lectures  to  Pastoral  work.  While 
Rhetoric  teaches  the  general  rules  of  composition,  and 
Homiletics,  the  particular  rules  of  composition  of 
sermons,  and  the  mode  of  adapting  them  to  spiritual 
uses,  Pastoral  Theology  treats  of  the  definite  applica- 
tion of  Sermons  and  Lectures  to  particular  cases,  needs, 
and  exigencies  which  may  be  met  in  Pastoral  care. 

If  our  method  of  treating  this  latter  topic  should 
sometimes  include  both  "  Rhetoric"  and  "  Homiletics," 
it  will  not  be  strange;  and  we  trust  it  will  not  be 
deemed  amiss. 

Definition. — Preaching  is  the  authoritative  declara- 
tion of  truth  by  an  Ambassador  for  Christ. 

It  admits  of  all  the  power  of  oratory.  But  it  is  not 
merely  ordinary  teaching,  with  the  superadded  influ- 
ences arising  from  ministerial  affirmation,  and  appeals 
to  the  reason,  affections,  and  passions  of  men.  For  the 
prominent  idea  of  a  Divine  Ambassadorship  is  that  the 
Ambassador  brings  a  sermon — a  speech — from  God. 

203 


204  PREACHING. 

It  is  the  idea  of  revelation.  God's  will  is  to  be  re- 
vealed. Sometliing  is  to  be  told  to  man  on  the  part 
of  God.  He  has  already  explained  it  in  his  Word. 
But  now  he  intends  to  explain  or  impress  it  further : 
and  therefore  he  sends  a  man  to  whom  he  has  revealed 
his  will,  and  whom  he  has  commissioned  for  the  pur- 
pose. This  man  is  to  stand  between  God  and  man ; 
between,  but  not  to  separate ;  only  to  connect  the  two ; 
and  by  revealing  the  divine  mind,  he  preaches. 

Therefore,  Preaching  has  held  a  high  position  among 
divine  instruments  for  enlightening  mankind :  and  has 
played  an  important  part  in  sacred  history. 

History. — The  history  of  preaching  exhibits  two  im- 
portant points,  namely : 

Its  significance  in  the  divine  economy ;  and 

Its  actual  influence  and  power  in  sacred  and  secular 
history. 

The  significance  ivhich  belongs  to  preaching  in  the 
Divine  economy. 

Preachers  in  the  true  sense,  those  who  give  authori- 
tative declarations  of  truth  as  Ambassadors  from  God, 
are  scattered  along  the  whole  course  of  sacred  history, 
even  from  the  remotest  ages  of  the  Church.  Li  olden 
days  they  employed  not  merely  poetic  skill  of  prophecy, 
but  oratorical  forms,  such  as  now  distinguish  the  pulpit. 
Before  the  Flood,  Enoch  was  a  Preacher  of  righteous- 
ness ;  so  noted,  so  eloquent,  so  much  impressing  him- 
self upon  his  age,  that  his  name  stands  out  from  among 
the  worthies  who  are  perpetuated  by  the  brief  traditions 
of  the  antediluvian  era.  Noah  was  a  preacher  of  right- 
eousness. Standing  on  the  edge  of  time  to  the  Avorld 
before  the  flood,  we  can  well  imagine  that  his  sermons 


HISTORY  OF  PRE  ACHING.  205 

were  full  of  power  from  his  visions  by  faith  of  judg- 
ments to  come.  After  him  the  Patriarchs,  exercising 
their  office  in  their  family  circles,  kept  alive  the  knowl- 
edge of  God,  by  verbal  communications  which  had  the 
essence  of  preaching.  We  get  a  glimpse  of  it  from 
Abraham's  custom ;  "  I  know  that  he  will  command 
his  household  after  him."  Such  a  household  could 
not  well  come  under  the  instruction  of  a  single  voice, 
unless  the  Patriarch  revealed  divine  truth  to  them 
whilst,  standing  beside  his  morning  or  evening  sacrifice, 
he  preached  to  his  family  audience  gathered  around  the 
altar.  In  later  days,  in  the  times  of  the  Church  in 
the  wilderness,  we  have  a  record  of  sermons  by  the 
Preacher,  Moses.  It  seems  probable  that  the  seventy 
elders  w€re  appointed  with  special  reference  to  this 
duty  of  announcing  God's  revealed  will  authorita- 
tively ;  for  they  prophesied.*  When  Joshua,  fearing 
that  they  would  encroach  on  Moses'  prerogative,  said, 
"  My  lord  Moses,  forbid  them ;"  the  meek  man  replied, 
"  Enviest  thou  for  my  sake?  Would  God  that  all  the 
Lord's  people  were  prophets."  He  would  seem  to  have 
used  that  term  as  signifying,  those  who  make  known 
divine  revealed  will,  under  the  influence  of  the  Spirit. 
Such  an  expression  may  well  stand  for  a  definition  of 
preaching.  Joshua  was  a  preacher.  You  will  find 
two  of  his  sermons  recorded  in  the  23d  and  24th 
chapters  of  the  Book  which  bears  his  name :  so  weighty 
and  eloquent  were  they,  that  they  fastened  themselves 
on  the  minds  of  hearers  and  were  perpetuated  by 
tradition,  until  long  after  they  had  been  written  down 

*  Vide,  Meade. 
18 


206  PREACHING. 

by  the  Scribe.  Samuel  was  both  Preacher  and  Prophet. 
David  "preached  righteousness  in  the  great  congre- 
gation." Hengstenburg  thinks  that  David  was  the 
author  of  the  Psahn*  in  which  this  passage  occurs: 
and  that  he  applies  it  to  himself.  But  even  if  the 
Psalm  be  Messiamic,  there  was  a  foundation  for  the 
figure  which  the  Prophet  uses;  showing  that  preaching 
in  the  great  congregation  was  then  a  custom  well 
understood.  We  are  familiar  with  the  words  of  "  the 
Preacher,  the  son  of  David."  Elijah  was  Preacher 
and  Prophet.  Jonah  was  sent  to  preach  to  Nineveh 
whilst  he  prophesied.  Schools  of  the  prophets  were 
evidently  repositories  for  public  teachers,  and  places  for 
educating  them. 

After  the  Captivity,  the  ordinance  took  a  more  posi- 
tive and  historical  shape,  and  appeared  as  it  is  in  the 
present  day.  Then  the  pulpit  of  wood  was  erected ; 
and  the  Preacher  gave  both  expositions  of  the  divine 
word,  and  exhortations  to  arouse  the  people  to  action. 

It  was  a  well-known  ordinance  of  the  Synagogue,  at 
the  opening  of  the  Gospel  dispensation. 

John  the  Baptist's  great  influence  was  exhibited  in 
preaching.  Our  Saviour  followed  him,  gaining  his 
power  over  the  people  as  much  by  preaching  as  by 
miracles.  "Never  man  spake  like  this  man."  His 
sermon  on  the  Mount  was  a  grand  introduction  of  his 
mission  to  the  masses  of  Judea.  Afterwards  he  applied 
to  himself  the  prophet's  words,  "  The  Lord  hath 
anointed  me  to  preach."  His  injunctions,  which  gave 
the  key-note  for  the  harmonious  duties  of  the  Chris- 

*  Ps.  xl.  9. 


HISTORY.  207 

tian  ministiy  were,  "  Go  ye  and  preach  the  Gospel  to 
eveiy  creature.'' 

Apostles  "  ceased  not  to  preach  Christ  Jesus."  Their 
practice  is  recognized,  when  the  false  teachers  say,  '^  I 
adjure  thee  by  Jesus  whom  Paul  preacheth."  Their 
injunction  to  Ministers,  like  Christ's  to  them,  is,  "  preach 
the  word,  be  instant  in  season,  out  of  season.'^ 

In  the  Primitive  Church,  the  same  practice  was  fol- 
lowed. Homilies,  or  popular  discourses,  were  delivered 
by  ancient  fathers  twice,  often  three  times  on  Sunday. 
In  the  second  century  preaching  still  maintained  its 
simplicity  and  integrity;  and  only  in  the  time  of 
Origen  began  to  decline,  as  errors  began  to  multiply  in 
the  Church. 

When  the  Eomish  system  began  to  be  developed, 
and  it  became  necessary  for  its  success  that  the  word  of 
God  should  be  hidden,  preaching  necessarily  became 
extinct.  Homilies  on  the  lives  of  Saints  were  in  vogue ; 
they  did  not  fill  the  measure  of  true  preaching.  A 
similar,  but  more  gradual  obliteration  of  true  preach- 
ing, indicated  and  accompanied  a  gradual  decay  of 
divine  truth  in  the  Greek  and  other  Oriental  Churches. 
Many  of  the  monks  during  the  middle  ages  were  emi- 
nent in  preaching,  and  used  this  instrument  effectively 
to  impress  their  tenets.  Saint  Bernard,  of  Clairvaux,* 
used  it  in  his  contests  against  Abelard  and  other  error- 
ists.  Peter  the  Hermit  employed  it  in  instigating  the 
earlier,  and  Saint  Bernard  the  last  of  the  Crusades. 

But  true  preaching  revived  at  the  Reformation. 
Nay,  rather  we  should  say,  preaching  led  to  the  Refor- 

*  1091-1153. 


208  PREACHING. 

mation.     It  was  not  only  a  sign  of  the  revival  of  truth, 
but  the  means  of  that  revival. 

Luther,  trumpet-tongued,  shook  the  Continent :  and 
from  his  example  preaching  resumed  its  divinely  ap- 
pointed place  Avithin  all  orthodox  Churches. 

The  actual  influence  of  jpreaching  in  sacred  and  secular 
history. 

From  the  history  of  its  effects  we  infer  God's  inten- 
tion in  appointing  it. 

The  account  given  by  Saint  Jude  of  what  is  termed 
Enoch's  prophesying,  seems  little  else  than  the  descrip- 
tion of  a  sermon  on  the  evils  of  his  day.  Although  not 
the  first  to  gather  God's  people  into  a  Church :  yet  if 
we  may  suppose  that  he  was  named  after  and  lived  in 
the  City  which  Cain  had  founded,  then  in  his  own  City, 
Enoch  endeavored  to  stem  the  torrent  of  wickedness 
which  was  hurrying  the  world  toward  a  flood,  and  to 
prepare  the  Church  of  God  to  endure  judgments,  by 
enlivening  its  faith  in  the  covenanted  ^'  Seed  of  the 
woman."  It  is  a  significant  fact,  that  the  only  preachers 
of  that  age  were  found  in  the  direct  line  of  Christ's 
Ancestry ;  consequently  we  infer  that  the  purpose  of 
their  preaching  was  mainly  evangelical.  They  kept 
alive  the  faith  of  a  people,  who  whilst  living  in  the 
midst  of  general  ungodliness,  were  waiting  for  Messiah. 
The  Patriarchs  preserved  truth  in  their  day  by  religious 
instructions.  Whilst  Moses  and  his  Elders,  and  Joshua 
and  his  Elders,  lived,  the  Church  was  comparatively 
pure ;  and  even  to  the  death  of  the  Elders  which  over- 
lived Joshua,  the  Church  of  Israel  was  kept  from  ruin 
by  their  personal  influence.     We  judge  that  this  effect 


HISTORY.  209 

was  largely  the  result  of  preaching.  For  Joshua's  ser- 
mon under  the  oak  at  Shechem  is  a  fair  illustration  of 
the  mode  by  which  divine  truth  came  in  contact  with 
the  public  mind  of  that  day.  Its  result  was  a  reforma- 
tion. Two  other  striking  illustrations  of  the  same  truth 
are  given,  in  Samuel's  sermon  at  Gilgal,  and  Elijah's 
on  Mount  Carmel. 

After  the  captivity  a  revival  of  preaching  seemed  to 
follow  very  naturally  on  the  finding  of  the  law. 
Preaching  was  certainly  the  means  of  re-awakening 
true  religion  among  the  Jews,  between  the  times  of 
Ezra  and  Christ. 

The  preaching  of  John  the  Baptist  prepared  Christ's 
way,  by  enlisting  the  attention  of  the  masses  to  a  com- 
ing Messiah.  The  effect  of  the  Saviour's  preaching 
was  immediately  obvious  on  the  public  mind  of  that 
day.  Although,  as  the  Holy  Ghost  had  not  yet  come, 
his  sermons  seem  seldom  to  have  led  men  to  a  true  faith 
in  Messiah,  and  not  at  all  to  a  spiritual  awakening  of 
the  masses,  yet  their  power  was  felt  in  convincing  men 
of  sin,  and  in  calling  all  eyes  to  the  coming,  crowning 
facts  of  his  redeeming  work. 

But  after  the  Holy  Ghost  was  given,  preaching  began 
to  develop  all  its  intended  power.  There  were  sermons 
at  Pentecost  which  shook  Jerusalem  as  by  an  earth- 
quake. St.  Paul  at  Philippi,  by  preaching  opened  a 
door,  bound  faster  than  was  the  gate  of  his  prison, 
even  the  jailer's  heart.  At  Iconium,  at  Ephesus,  at 
Eome,  there  was  a  shaking  among  dry  bones  of 
thought,  and  resurrections  in  the  valleys  of  dead  men, 
^'dead  in  trespasses  and  sins,"  whilst  Apostles  were 
preaching  ''  Christ  and  him  crucified."      And  no  other 

18* 


210  PREACHING. 

instrument  than    this,   converted  the  world  of  those 
days. 

The  decadence  of  preaching  led  to  the  decadence  of 
truth,  the  eclipse  of  faith,  and  almost  the  destruction 
of  the  Church.  The  revival  of  preaching  produced  the 
revival  of  truth,  and  the  resurrection  of  the  Church's 

life. 

The  right  estimate  of  preaching. 

Such  being  the  effects  of  preaching  in  the  ages  all 
along,  we  are  not  surprised  at  the  stress  laid  upon  it  by- 
Christ,  and  by  the  Apostles  under  the  guidance  of  the 
Holy  Ghost. 

The  Gospel  Estimate. — Already  fitted  for  the  part  it 
was  to  play  in  the  new  dispensation,  Christ  adopted  it 
as  the  one  great  instrument  by  which  his  Gospel  should 
be  propagated,  and  by  which  that  Gospel  should  pro- 
duce its  regenerating  effects  upon  Society.  ^'  Go  ye  into 
the  world  and  preach  the  Gospel  to  every  creature." 
Such  is  the  appointment  which  specified  it  and  made  it 
imperative  on  us.  Apostles  echoed  their  Lord's  in- 
structions. "  Necessity  is  laid  upon  me :  yea,  woe  is 
unto  me  if  I  preach  not  the  Gospel.'^*  "  Whereof  I 
am  made  a  Minister  ...  to  fulfil  the  word  of  God, 
— i.e.  (marginal  reading)  fully  to  preach  the  word  of 
God."t  "  Christ  sent  me  not  to  baptize,  but  to  preach 
the  Gospel."J  "  The  foolishness  of  preaching''  is  ap- 
pointed in  order  "  to  save  them  that  believe."§  "  God 
hath  in  due  times  manifested  his  word  through  preach- 
ing." ||     This,  the  divine  estimate  of  preaching,  leads 

^  1  Cor.  ix.  16.  t  Col.  i.  25. 

t  1  Cor.  i.  17.  §  1  Cor.  i.  21. 

II  Titus  i.  2,  3. 


RIGHT  ESTIMATE.  211 

our  judgment  in  describing  it  as  an  instrument  of  the 
Gospel. 

A  lleans  of  Grace. — It  is  the  one  divinely  appointed 
means  for  declaring  "  the  glad  tidings/^ 

In  the  first  place,  it  is  admirably  fitted  for  the  pur- 
pose. It  carries  truth  to  the  heart.  In  order  to  move 
the  heart,  sympathies  must  be  touched.  And  sympa- 
thies are  excited  mainly  by  the  human  voice.  The  ear 
is  the  avenue  to  the  soul.  The  heart  cannot  be  as 
quickly  or  surely  approached  by  the  eye  as  by  the  ear. 
The  voice  has  a  mysterious  influence  in  touching  the 
deepest  cords  of  sympathy ;  and  setting  them  vibrating 
to  the  note  which  the  speaker  utters. 

The  late  Dr.  Howe,  of  Boston,  celebrated  as  the 
teacher  of  Laura  Bridgman,  who  was  born  deaf,  dumb, 
and  blind,  first  called  my  attention  to  this  peculiar 
influence,  exerted  by  the  human  voice  over  the  emo- 
tions and  affections,  and  through  them  over  the  will. 
He  compared  the  cheerfulness  and  happiness  of  blind 
persons  and  of  deaf-mutes.  The  comparison  is  made 
between  those  who  are  living  alone,  not  those  living  in 
communities. 

The  deaf  can  read.  All  that  can  be  gained  from 
books  is  open  to  them.  But  amidst  all  the  libraries 
that  may  be  gathered  round  them,  they  remain  isolated 
from  human  hearts ;  and  one  sees  the  misery  on  every 
line  of  countenance,  and  catches  the  querulous  tone  of 
it  in  every  sound  they  utter  or  sign  they  make. 

But  the  blind,  although  shut  in  from  nature,  and 
shut  out  from  books,  yet  get  close  to  human  hearts. 
In  every  word  which  is  spoken  to  them  they  receive 
a   revelation   from    a   human   soul,  and   in    replying, 


212  PREACHING. 

they  strengthen  their  sympathies  whilst  uttering  them. 
Therefore  smiles  lighten  their  darkness,  and  songs  tell 
out  the  joys  of  their  souls. 

It  is  to  be  observed  how  closely  human  hearts  ap- 
proach each  other  when  experiences  are  exchanged  by 
telling  of  them.  There  is  such  a  power  in  Gough's 
description  of  his  sad  experience  of  temptation,  that  it 
has  broken  up  the  power  of  intemperance  in  many  an- 
other. Is  it  ima2:inable  that  such  an  effect  could  be 
produced  without  words?  Admirable  })antomimist  as 
he  is,  what  power  would  Gougli  have  were  he  shut  up 
to  pantomime?  No !  Truth  reaches  the  heart  chiefly, 
almost  solely,  by  the  voice.  And  therefore  Christ 
chose  preaching  as  the  instrument  of  spreading  his 
Gospel. 

All  other  means  are  inferior.  The  Sacraments  are 
teachers  of  truth.  They  have  a  certain  place  as 
teachers,  and  a  definite  power.  But  their  influence 
extends  no  further  than  to  confirm  and  preserve  truth 
which  is  already  proclaimed  and  known.  What  effect 
could  they  produce,  as  original  preachers?  ^Vhat  do 
they  say,  what  does  even  the  Cross  say,  to  those  who 
have  never  heard  the  announcement  of  a  Saviour's 
love?  To  such  persons  the  Sacraments  are  impressive, 
scenic,  but  silent.  So  services  and  Ordinances  become 
teachers  to  those  only  who  have  already  been  taught. 
Even  one's  private  reading  of  Scripture  cannot  ordi- 
narily move  the  soul  as  the  preaching  of  a  sermon 
may,  provided  it  utter  Scriptural  truth  which  has  been 
felt  and  comes  from  a  heart  that  has  tried  it,  to  a  heart 
that  feels  the  need  of  it. 

Thus,  through  all  the  Christian  ages,  one  beholds 


RIGHT  ESTIMATE.  213 

the  efficient  power  of  the  pulpit.  Peter  the  Hermit, 
by  his  preaching,  sent  crowds  of  enthusiastic  men  to 
captivity  and  death,  for  the  rescue  of  a  Saviour's  tomb. 
Luther  preaching,  waked  a  dead  Church,  and  brought 
it  out  of  its  sepulchre ;  itself  startled  at  its  new  life, 
and  stumbling  among  the  graves.  Francis  Xavier,  by 
his  preaching,  planted  the  seeds  of  the  Gospel  among 
heathen  nations  of  the  far  East  so  successfully,  that 
our  Missionaries  to  this  day  are  still  reaping  the  fruits 
of  them.  Bossuet  by  his  sermons  led  that  insurrection 
against  the  extreme  doctrines  of  the  Papacy,  Avliich  to 
this  day  characterizes  Romanism  in  France.  Whitefield 
roused  the  Church  of  England  from  its  lethargy,  when 
secularism  and  state  policy,  and  human  sin,  liad  fast- 
ened almost  a  death  grasp  upon  it.  And  Wesley 
kindled  a  new  flame  of  love  to  Christ  upon  its  altars. 
Summerfield,  Spurgeon,  Liddon,  and  the  Bishop  of 
Peterborougli ;  in  our  own  country,  Johns,  Bedell, 
Tyng,  Mcllvaine,  Moody,  John  Hall,  and  Phillips 
Brooks;  how  their  sermons  have  stirred  the  commu- 
nities within  which  they  moved;  how  they  have  stirred 
the  life  of  religion  that  was  beating  with  slow  pulses  in 
the  heart  of  a  cold  Church ! 

Bomanists,  at  last,  have  felt  this  truth.  Their  prac- 
tice under  it  reads  a  forcible  lesson  to  us.  Their  power 
over  the  masses  outside  of  their  Church  was  dying  out, 
because  men  were  ceasing  to  be  attracted  by  their  cere- 
monials, and  could  be  no  longer  deluded  by  mere  mum- 
mery. So  they  sent  forth  preachers;  repeating  an 
experiment  frequently  made  during  the  course  of  their 
chequered  history.  Their  "Missions"  now  draw  thou- 
sands into  the  net,  who  would  have  escaped  every  other 


214  PREACHING. 

snare,  but  cannot  escape  the  siren  power  of  the  human 
voice. 

Hooker  says,  "So  worthy  a  part  of  divine  service 
we  should  greatly  wrong  if  we  did  not  regard  preach- 
ing as  the  ordinance  of  God.  Sermons  are  as  keys 
to  the  Kingdom  of  Heaven;  as  wings  to  the  Soul; 
as  spurs  to  the  good  affections  of  men ;  unto  the 
sound  and  healthy  as  food;  as  physic  unto  diseased 
minds." 

There  is  another  view  of  the  Ordinance  of  preaching. 
For  not  only  is  it  the  chief  means  of  communicating 
the  Gospel :  but  it  is  the  only  means,  properly  so  called. 
For  the  Gospel  is  simply  a  message  of  salvation.  It  is 
not  that  which  saves,  but  tidings  concerning  that  which 
saves.  If  the  Gospel  were  salvation,  then  Ministers 
who  are  "  put  in  trust"  of  it,  as  the  Apostle  says,  might 
possibly  communicate  it  by  some  sacrament  or  out- 
ward sign.  But,  on  the  contrary,  the  Gospel  is  merely 
the  announcement  of  salvation :  nothing  but  news, 
glad  tidings.  Consequently  a  Minister  of  the  Gospel 
has  nothing  to  do  but  to  declare  the  news — glad  tidings. 
He  can  do  it  in  no  other  Avay  than  by  speech. 

Still  further.  This  saying  of  God,  this  promise  of 
mercy  through  Jesus  Christ,  is  proposed  for  human 
belief.  Now  the  heart  cannot  lay  hold  of  a  promise, 
except  by  faith.  We  cannot  see  or  touch  a  promise. 
We  deal  with  it  only  by  believing  or  disbelieving. 
Consequently  the  assertion  that  we  are  justified  by  faith 
alone,  is  not  only  no  mystery,  but  is  a  necessity  of  the 
case. 

As  the  only  possible  mode  of  enjoying  the  blessing 
of  Christ's  religion  is  believing  his  word  of  mercy,  so 


RIGHT  ESTIMATE.  215 

the  only  possible  method  of  communicating  that  word 
of  mercy  is  by  the  human  voice,  by  preaching.* 

A  Safeguard  of  truth. — But  preaching  has  other 
uses,  divinely  intended  as  we  believe,  to  be  part  of  the 
purpose  with  which  Christ  appointed  this  main  Ordi- 
nance of  his  Gospel.  It  is  the  safeguai-d  of  truth. 
Truth  however  clearly  proclaimed  in,  and  however  fully 
accepted  by,  a  community  or  Church,  will  not  maintain 
itself.  It  needs  to  be  continually  preached,  enforced, 
explained,  and  confirmed.  The  pulpit  is  the  great 
means,  under  the  Holy  Spirit's  influence,  of  perpetually 
reaffirming  truth ;  of  revealing  error ;  and  of  discuss- 
ing and  correcting  falsehoods. 

Its  uses  to  society. — Still  further — although  on  this 
wide-spreading  and  important  theme  we  must  not  fur- 
ther dilate — preaching  has  abundant  uses  for  the  com- 
munity, wherein  it  is  practised. 

It  is  intimately  related  to  education  :  indeed  is  a  part 
of  that  process  in  every  intelligent  community.  It  en- 
larges and  cultivates  the  mind  of  a  people  by  familiar- 
izing them  with  great  thoughts,  and  increasing  their 
powers  of  thinking  on  the  deepest  and  grandest  themes 
which  can  enter  the  soul. 

It  is  intimately  related  to  the  moral  tone  of  a  commu- 
nity. Its  themes  are  a  continual  instruction  in  the  prin- 
ciples of  true  righteousness  towards  God,  and  in  neigh- 
borly justice :  and  a  pulpit  true  to  itself,  carries  these 
topics  down  to  particular  exhibitions  of  all  right  practice 
between  man  and  man.  A  healthful  moral  tone  is  there- 
fore produced  under  the  instructions  of  a  healthy  pulpit. 

*  Bedell,  Trusteeship  of  the  Gospel,  p.  16. 


216  PREACHING. 

It  is  intimately  related  to  the  good  order  of  the  com- 
munity. A  sound  pulpit  becomes  a  good  police:  it 
stands  behind  and  gives  power  to  all  municipal  law. 

And  lastly,  the  Pulpit  is  the  safeguard  of  the  State. 
For  the  Church  preaches  the  Gospel ;  the  end  of  the 
Gospel  is  obedience,  and  on  obedience  stands  the  State, 
and  therefore  the  Church  is  the  conservator  of  Govern- 
ment. Family  discipline  may  be  lax,  parental  authority 
may  be  disused,  the  schools  may  teach  everything  ex- 
cept submission,  but  the  Church  cannot  depart  from  or 
fail  in  this  its  office,  so  long  as  its  Prayer  Book  and  its 
pulpit  preach  the  Gospel,  for  the  end  of  the  Gospel  is 
obedience.  Christ  came  because  law  had  been  violated. 
Christ  left  the  bosom  of  the  Father  because  a  word  of 
that  Father  had  been  set  at  defiance.  Christ  took  this 
poor  human  nature  into  union  with  His  person  because 
a  world  was  in  rebellion,  and  no  other  Being  in  the 
universe  could  bear  the  awful  sin  of  rebels.  Christ 
poured  out  his  blood  upon  the  Cross  because  sin,  dis- 
obedience to  law,  disregard  of  rightful  authority,  is  a 
stain  so  deep  in  the  economy  of  God  that  no  other  foun- 
tain could  wash  it  white.  Even  after  Gethsemane,  and 
Calvary,  and  the  Tomb,  and  after  the  Easter;  when 
Atonement  was  finished,  Reconciliation  complete,  the 
body  ransomed,  the  whole  manhood  saved ;  yet,  after 
all  these,  such  was  the  inwrought  iniquity  of  sin,  the 
corruption  that  had  eaten  down  among  the  powers  of 
the  soul,  and  into  every  one  of  them,  that  even  the 
saved  manhood  could  not  save  itself  by  so  small  an 
act  as  repentance,  or  so  trifling  an  effort  as  belief. 
It  was  necessary,  therefore,  in  the  scheme  of  salvation 
that  our  ascended  Christ  should  send  down  the  Holy 


RIGHT  ESTIMATE.  217 

Gliost  to  save  men.  That  mighty  God,  the  Holy  Ghost, 
helps  the  impotent  sinner  into  the  saving  flood,  shows 
the  Saviour  to  be  so  able  and  salvation  so  precious, 
makes  the  Gospel  so  irresistibly  attractive,  that  the  lost 
soul  leaps  to  this  Saviour,  and  clings  to  Him,  and  is 
saved  by  Him.  But  the  purpose  of  salvation  is  not  all 
accomplished,  even  when  one  has  believed  and  is  for- 
given. Christ  died  not  merely  that  the  lawless  might 
be  pardoned.  The  Holy  Spirit  came  not  merely  that 
pardoned  law-breakers  might  be  reconciled  to  God. 
The  end  of  this  great  salvation  wrought  out  by  the 
Son  and  wrought  in  by  the  Spirit,  is  that  the  soul, 
when  pardoned  and  reconciled,  may  be  rebellious  no 
longer,  but  may  become  a  submissive  and  obedient 
child.  The  end  of  the  Gosj^el  is  obedience.  Christ 
came  that  He  might  "purify  unto  Himself  a  peculiar 
people  zealous  of  good  works."  And  'Hhe  fruit  of  the 
Spirit  is  love,  joy,  peace,  long  suffering,  gentleness, 
goodness,  faith,  meekness,  temperance.''  To  accom- 
plish this,  all  teachings  of  the  Bible  tend — all  the 
provisions  of  God  toward  His  children,  and  all  the 
dealings  of  Divine  grace,  direct  themselves.  So  also 
ordinances  of  religion,  the  holy  Sacraments,  and  the 
whole  tone  of  the  Church,  agree  in  this  purpose  of  the 
Gospel. 

The  object  is  to  reconcile  lawless  men  to  their  lawful 
Sovereign,  to  root  out  the  principle  of  disloyalty,  to 
inculcate  submission  and  reverence  to  authority,  and  to 
insist  upon  the  practice  of  obedience,  instantaneous,  un- 
questioning, complete  and  willing  obedience.  Now  these 
principles  lie  at  the  foundation  of  order  in  the  State, 
and  the  only  power  within  the  community  which  can 
K  19 


218  PREACHING. 

be  depended  upon,  to  inculcate  these  principles  at  all 
times,  under  all  changes,  at  all  hazards,  is  the  Church. 
Courts  may  enforce  them ;  but  penalty  can  never  exert 
the  influence  of  precept.  Public  schools  might  teach 
them,  but  it  would  be  as  science — principles  that  lie 
only  on  the  surface  of  the  mind.  Schools  have  no 
means  of  settling  those  principles  into  the  heart.  School 
training,  although  largely  depended  on  by  our  legisla- 
tors to  form  good  citizens — ^school  training  naturally, 
and  apart  from  religion  necessarily,  produces  self-de- 
pendence, and  self-dependence  is  the  very  spirit  of  law- 
lessness and  license.  Xo  teacher  in  the  community 
always,  and  under  all  circumstances  alike,  preaches 
loyalty,  submission,  reverence  and  obedience,  except  the 
Church.  Our  Church  must  preach  it;  for  it  is  the 
Gospel.  It  is  heard  in  every  service,  it  is  the  tone  of 
all  her  habits  of  worship;  it  must  lie  upon  the  tongues 
of  her  ministry,  if  they  are  true  to  Christ.  And  these 
principles  come  to  us  in  the  Church,  not  as  abstractions, 
but  for  immediate  practice;  not  as  cold  dictates  of 
reason,  but  as  warm  impulses  of  religion ;  not  as  the 
policy  of  government,  but  as  the  wish,  which  is  law, 
of  a  loving  Saviour. 

Therefore  the  Church  is  the  conservator  of  the  State. 
Independent  of  the  State,  belonging  to  another  citizen- 
ship, using  all  earthly  governments  with  equal  freedom, 
it  repays  the  State  amply  for  its  protection  by  the  good 
order  and  submission  which  it  inculcates,  and  which  it 
leads  by  powerful  example.  The  Church  is  worth,  to 
a  community,  all  that  they  expend  upon  it,  or  its  min- 
ister, in  giving  influence  and  effect  to  its  teachings — 
for  the  Church  preaches  the  Gospel,  and  the  end  of 


DANGER   OF  DE  PEE  CIA  TING.  219 

the  Gospel  is  obedience,  and  on  obedience  stands  the 
State.* 

All  these  are  parts  of  the  grand  purpose  of  God  in 
appointing  the  ordinance  of  preaching.  It  has  been 
wisely  said  that  "  the  Pulpit,  whether  we  view  it  with 
the  eye  of  a  legislator,  watching  for  the  welfare  of  the 
State ;  of  the  learned,  jealous  for  public  science  and 
taste ;  of  moral  philosophers  anxious  for  the  virtue  of 
the  community,  or  of  the  devout  Christian  weighing 
everything  in  the  balance  of  eternity — the  Pulpit  must 
in  every  light  appear  an  object  of  vast  importance.'' 

The  Danger  of  depreciating  Preaching. 

Singularly  enough,  the  influence  of  the  pulpit  is 
endangered,  even  in  an  age  which  professes  to  hold  it 
in  high  esteem. 

The  first  danger  arises 

From  the  activity  of  the  age;  from  the  demand  for 
practical  ability,  as  it  is  called ;  and  the  demand  for 
excessive  pastoral  labors. 

The  Pastor  is  now  expected  to  take  the  lead  in  all 
schemes  of  benevolence  and  social  progress,  as  well  as 
in  labors  from  house  to  house.  Some  people  regarding 
such  efforts  as  of  supreme  value  foolishly  depreciate 
the  pulpit.  And  some  Ministers  seem  to  think  that 
these  practical  labors  will  excuse  in  them  a  want  of 
care  and  preparation  for  the  pulpit.  Blunt  well  re- 
marks, "  a  sound  theology  must  not  disappear  in  the 
Cottage  Visitor."     If  a  man  finds  himself  in  danger 

*  See  Bishop  Bedell's  Sermon  before  the  Church  Congress, 
New  York,  1877. 


220  PREACHING. 

of  neglecting  his  pulpit,  he  ought  to  diminish  his 
attention  to  those  duties,  and  place  the  leading  direction 
of  them  in  the  hands  of  others. 

From  the  Spirit  of  Formalism. — A  second  danger 
arises  from  a  complication  of  causes,  which,  from  its 
most  salient  type,  we  call  Formalism.  But  it  is  diffi- 
cult to  group  those  many  exaggerations  of  truths  out 
of  which  the  Romish  Church  and  its  vitiated  system 
originated ;  and  out  of  which,  subsequently  to  the 
Keformation,  and  in  our  own  days,  have  grown  so 
many  errors. 

An  analysis  and  characterization  of  these  causes 
belongs  to  another  department  of  theological  study. 
We  are  only  to  note,  that  one  of  its  chief  developments 
has  been  a  depreciation  of  preaching,  and  an  exaltation 
of  the  Ordinances,  and  especially  of  the  Sacraments,  as 
tlie  proper  instruments  for  communicating  Christ  to 
the  Soul :  an  "  opus  operatum"  communication  not  of 
the  knowledge  of  Christ,  but  of  Christ  to  the  soul. 
Bishop  Mcllvaine's  work  entitled  "  The  Righteousness 
of  Christ,'^  is  recommended  as  a^ complete  investiga- 
tion of  the  error  referred  to,  and  an  exposition  of  its 
remedy. 

The  evil  shows  itself  in  using  prayers,  fastings,  ser- 
vices, Baptisms,  and  the  Lord's  Supper,  as  means  of 
mysteriously  conveying  to  human  souls  the  principle 
of  spiritual  life  in  Christ  Jesus,  or  of  keeping  it  alive 
in  them,  apart  and  distinct  from  the  use  of  these 
means,  for  developing  the  graces  and  emotions  which 
are  thereby  exercised.  They  are  legitimately  employed 
as  means  of  deepening  humility  and  penitence,  and 
quickening  faith,  love,  hope,  joy,  and  the  like :  and 


DANGER   OF  DEPRECIATING.  221 

were  intended  by  our  Divine  Lord  to  be  so  employed. 
But  that  they  act  on  the  soul  apart  from  their  influence 
on  graces  and  emotions — or,  otherwise,  act  like  a  charm 
— ^is  absurd  as  well  as  false.  Those  who  hold  such 
views  evidence  their  sincerity  by  depreciating  preach- 
ing :  for  preaching  cannot  act  mechanically,  but  always 
acts  by  moral  power. 

As  a  distinct  protest  against  any  system,  Avhich  exalts 
the  other  Ordinances  of  religion,  at  the  expense  of  the 
Ordinance  of  preaching,  let  us  form  to  ourselves,  and 
urge  upon  others,  a  right  estimate  of  it :  not  esteem- 
ing it  to  the  depreciation  of  any  divinely  authorized 
means  of  grace,  but  holding  it  in  rightful  association 
with  them. 

From  Seoularization. — A  third  danger  arises  from 
the  secularization  of  the  age.  The  pulpit  is  depre- 
ciated, because  preachers  depreciate  its  themes.  The 
worldliness  of  the  age  is  creeping  into  the  pulpit.  Men 
who  love  popularity,  and  court  it,  pander  to  this  depre- 
ciated sentiment,  by  intruding  into  the  pulpit  themes 
apart  from  the  Gospel ;  themes  which  hit  the  fancy,  or 
amuse  the  trifling  thoughts,  of  a  worldly  age.  Even 
men  who  know  the  Gospel,  men  who  could  exercise  a 
tremendous  power  as  Ev^angelists  if  they  would  use 
the  Gospel  wholly,  departing  from  simple  utterances 
of  God's  word,  often  indulge  in  what  are  termed  pop- 
ular discourses.  In  the  eyes  of  all  right-minded  men 
the  pulpit  is  thereby  depreciated.  Even  an  ungodly 
world  does  not  hesitate  to  criticise  the  fault,  Avhilst  it 
takes  advantage  of  it  to  shelter  itself,  under  the  shadow 
of  a  so-called  Christian  pulpit,  from  the  wholesome 
influences  of  the  Gospel. 

19* 


222  PREACHING. 

It  is  important,  therefore,  that  our  right  estimate  of 
preaching  and  of  its  value  should  be  strengthened. 

Approaching  the  responsibility  which  is  imposed  on 
preachers ;  we  are  to  recognize  the  worth  of  this  in- 
strument for  moving  men's  minds,  moulding  society, 
fashioning  lives,  and  controlling  consciences. 

First,  we  must  feel  that  it  is  a  power ;  such  as  has 
been  described. 

If  a  laxity  of  view  in  this  respect  exists  among  us, 
it  is  largely  due  to  opinions  expressed  by  the  Clergy. 
It  is  perhaps  natural  for  those  to  depreciate  this  ordi- 
nance of  God,  who  are  incapable  of  preaching,  or  too 
indolent  to  put  forth  sufficient  exertions.  But  it  is  not 
reasonable,  nor  is  it  to  be  expected,  that  educated  men 
and  men  of  real  power — men  who  are  capable  of 
moving  their  fellows  by  the  gifts  of  oratory — should 
take  a  low  view  of  this  divine  ordinance. 

Other  professions  have  a  much  higher  estimate  of 
those  means  for  usefulness  which  Divine  Providence 
has  committed  to  them.  As  a  general  rule  I  believe 
they  labor  more  hopefully,  if  not  more  earnestly,  than 
the  Clergy.  Even  some  other  churches  surpass  our 
own  in  the  use  which  their  Ministers  make  of  preach- 
ing, and  their  dependence  on  it  as  a  power.  We  need 
to  take  truer  views  of  this  marvellous  instrument.  We 
must  stir  up  our  gifts,  and  ourselves. 

A  sermon  is  not  an  end,  but  a  means.  A  mechanician 
works  at  his  machine  not  to  get  it  done,  but  to  get  it  to 
work,  and  to  work  out  its  object.  A  Lawyer  forms  his 
plea,  not  in  order  to  fill  so  many  sheets  of  paper,  but 
to  win  his  case.  A  Physician  labors  at  his  diagnosis, 
not  to  fill  up  the  moments  of  his  visit,  but  to  cure  his 


DANGER   OF  DEPRECIATINO.  223 

patient.  So  a  Minister  should  go  to  his  study  for  the 
preparation  of  his  sermon,  not  to  finish  the  thing,  but 
to  produce  something  that  will  work ;  something  that 
will  accomplish  what  he  wants  it  to  do.  If  it  will  not 
answer,  let  him  try  it  again.  No  efforts  can  be  wasted, 
no  experiments  shall  have  been  in  vain,  no  hours  will 
fail  to  render  a  good  account  of  themselves,  which  pro- 
duce at  last  a  sermon  that  will  make  men  think,  will 
rouse  consciences,  will  move  affections  and  the  Will. 

Phillips  Brooks  says,  "  The  sermons  of  Christ  and 
His  apostles  were  valuable  solely  for  the  work  they 
could  accomplish.  They  were  tools,  and  not  works  of 
art.''* 

A  true  Pastor  will  labor  over  his  sermons.  He  will 
concentrate  thought,  and  study  on  them.  He  will  shape 
his  reading^  for  them.  He  will  consecrate  to  them 
observation,  meditation,  and  reflection.  Although  he 
may  be  capable  of  dashing  off  a  sufficiency  of  thoughts 
from  a  fertile  brain,  or  of  pouring  out  a  redundancy 
of  words  from  a  facility  in  language,  more  than  enough 
to  satisfy  his  people  or  to  full-fill  his  hour,  a  conscien- 
tious Pastor  will  not  deem  that  to  be  a  sermon,  unless  it 
shall  have  cost  him  labor,  and  unless  it  shall  produce 
the  intended  result,  the  moving  of  souls  and  the  glory 
of  God.  Let  us  beware  of  preparing  sermons,  merely 
to  get  them  done. 

Theological  Students  are  especially  exposed  to  the 
danger  of  forming  this  evil  habit,  under  the  pressure 
of  their  Seminary  duties.  Sermons  written  for  criticism 
appear  to  many  to  have  little  other  purpose.     But  they 

*  Phillips  Brooks,  Preaching,  p.  115. 


224  PREACHING. 

should  be  written  to  move  souls  for  whom  Christ  died. 
The  audience  for  whom  they  are  intended  is  beyond 
the  recitation  room.  A  student  will  rise  above  the 
critical  circle  which  meets  him  there.  Even  if  written 
only  for  criticism,  a  sermon  should  be  so  perfect  in  all 
its  details,  as  to  be  beyond  the  critic's  touch.  A  ser- 
mon is  a  means,  not  an  end.  Our  purpose  should  be 
not  to  make  an  oration,  nor  to  please  merely  one's 
taste  or  ear,  but  to  produce  a  sermon — Sermo — a  speech 
that  will  accomplish  the  ends  of  Gospel  preaching. 

In  this  regard,  we  should  endeavor,  not  to  seem,  but 
to  he,  superior  to  every  man  in  our  community,  in  all 
that  belongs  to  a  right  sermon ;  suitable  information, 
power  to  employ  it,  ability  of  thought,  and  facility  in 
expressing  it.  For  such  an  end  a  Minister  must  needs 
work.  And  if  we  attain  the  end,  it  will  be  worth  all 
that  it  has  cost.  Preaching  ought  to  be  esteemed.  It 
will  be  our  own  fault  if  it  is  not.  I  do  not  say  that 
the   pulpit   should   be   popular;    but  it  ought  to  be 

ESTEEMED. 


PREACHING. 
CHAPTER    XIII. 

ITS   OBJECT   AND   METHOD. 

We  consider  the  subject  of  Preaching  under  two 
aspects : 

Spiritually;   as  to  its   object,  method,  subject,  and 
power,  and 

Mechanically ;  as  to  its  matter,  style,  manner,  species, 
characteristics,  texts,  and  the  methods  of  preparation. 

To  attain  an  end,  it  is  of  the  first  importance  that  we 
see  it  clearly.  The  specific,  clearly  defined,  object  of  a 
sermon,  is  the  same  as  the  one  object  of  our  Ministry, 
and  the  single  object  of  our  Saviour's  mission,  to  save 
men.  We  have  no  other  raison  d^^tre,  no  other  pur- 
pose for  representing  ourselves  as  Ambassadors  of 
Christ.  We  have  no  object  aside  from  this.  As  liter- 
ary men,  philanthropists,  leaders  of  society  and  formers 
of  public  opinion,  we  may  be  called  upon  to  do  many 
other  things  which  are  only  related  to  this  end.  But 
as  Ministers  we  have  this  one  object  only — to  save  men. 
Consequently  our  preaching  must  keep  this  object  clearly 
in  view ;  and  whatever  is  not  part  of  this  object,  and 
does  not  lead  to  it,  or  is  not  legitimately  a  portion  of 
this  design,  does  not  belong  to  a  sermon,  and  is  not 
preaching.  By  this  test  we  may  try  the  character  -  )f 
our  preaching.  We  shall  recur  to  this  point.  But  at 
K*  225 


226  PREACHING. 

present,  let  us  keep  distinctly  in  mind,  that  the  object 
of  preaching  is  to  save  souls. 

If  all  men  whom  we  address  were  in  the  same  re- 
ligious condition,  our  methods  would  be  greatly  simpli- 
fied. A  principle  of  unity  does  indeed  pervade  them 
all ;  for  all  are  sinners,  redeemed  by  Christ,  and  to  all 
salvation  is  possible  and  to  be  offered.  But  many 
liearers  having  already  listened  to  the  Gospel,  are  being 
saved.  Consequently  every  religious  audience  consists 
of  two  classes ;  that  is  to  say,  of 

Unrepenting  sinners,  who  are  to  be  converted;  and  of 

Kepenting  and  believing  sinners  who  are  to  be  sancti- 
fied. 

Each  person  in  these  classes  is  probably  in  a  state  of 
mind  differing  from  that  of  every  other ;  and  we  meet 
them  in  differing  degrees  of  religious  progress.  Our 
preaching  must  be  suited  as  far  as  possible  to  each,  and 
to  them  all :  and  thus  the  work  of  the  Ministry  becomes 
very  complicated  and  difficult.  We  shall  subsequently 
examine  some  of  these  sub-divisions.  But  at  present, 
for  determining  the  great  object  of  preaching,  and  the 
methods  to  be  used,  it  will  suffice  to  regard  our  hearers 
under  those  two  main  divisions,  and  to  examine  the 
purpose  in  each  case ;  namely,  to  convert  the  one,  and  to 
sanctify  the  other. 

Let  it  be  observed  that  these  distinctions  do  not  divide 
the  object  of  preaching.  AYe  have  not  two  objects; 
only  one.  The  purpose  of  preaching  "  conversion'' 
is  to  lead  to  sanctification.  The  purpose  of  preaching 
"  sanctification"  is  to  lead  to  salvation.  To  preach  only 
to  the  unconverted,  and  to  cease  preaching  when  those 
souls  were  converted,  would  be  to  deliver  as  insufficient 


METHOD   OF  PREACHING.  227 

a  Gospel,  as  if  one  were  to  commence  all  preaching 
with  announcing  the  doctrines  of  sanctification  :  whilst 
to  preach  only  to  Christians,  and  thus  to  leave  uncon- 
verted men  to  grope  their  way  in  ignorance  towards  the 
Cross,  would  be  as  great  an  injustice  to  them,  as  it 
would  be  not  to  exliibit  to  believers  every  one  of  the 
blessed  steps  whicli  lie  between  the  world  and  heaven ; 
those  steps  of  the  way  of  life  which  are  a  gradual  pro- 
gress from  a  death  unto  sin,  and  resurrection  unto  right- 
eousness, through  a  risen  life  with  Christ,  until  the  day 
of  our  Ascension  and  of  glory.  It  is  one  object ;  but 
there  are  two  degrees  in  accomplishing  it. 

Method. — A  true  Analysis  will  show  the  method  to 
be  employed. 

Our  purpose  is  to  produce  healthful  religious  action 
in  the  soul :  in  other  words,  to  move  the  will.  The 
man  is  to  be  induced  to  one  or  the  other  of  several 
acts ;  either  repentance,  or  faith,  or  loving  obedience  to 
Christ,  as  the  case  may  be.  Consequently  he  is  to  be 
led  to  desire  these;  and  that  desire  can  be  awakened 
only  if  we  can  enkindle  his  affections.  We  persuade 
him  to  spiritual  acts  by  presenting  and  urging  sufficient 
motives. 

We  are  to  move  his  will. 

But  we  shall  not  accomplish  it  until  his  conscience 
is  awakened  to  realize  the  need.  Nor  can  conscience 
be  effectually  aroused  until  Judgment,  which  sits  as 
door-keeper  at  the  avenues  to  our  moral  sense,  has  been 
convinced.  This  double  process,  partly  intellectual, 
partly  moral,  the  conviction  of  judgment  and  the 
awakening  of  conscience,  describes  that  spiritual  action 
which  we  name  conviction. 


228 


PREACHING. 


In  order,  therefore,  to  produce  persuasion,  it  must  be 
preceded  by  conviction. 

A  true  conviction  is  the  work  of  the  Holy  Ghost. 

But  at  present  we  are  speaking  only  of  human  pro- 
cesses ;  the  means  which  when  blessed  by  Him  become 
effectual.  Our  purpose  then  as  preachers  is  to  produce 
Gonviction. 

Both  conviction  and  persuasion  are  based  on  instruc- 
lion.  There  must  be  knowledge  of  truth  before  there 
can  be  conviction  of  truth,  or  a  persuasion  which  will 
induce  one  to  act  under  the  influence  of  truth.  Con- 
sequently our  sermons  should  instruct  the  mind.  We 
lay  this  foundation  for  all  the  spiritual  processes  which 
are  to  follow.  We  are  to  give  sufiiciently  full  and  clear 
information  as  to  divine  truth ;  so  full,  that  there  will 
be  basis  enough  for  all  our  arguments  to  convince  the 
judgment,  for  all  our  appeals  to  awaken  the  conscience, 
and  for  all  our  motives  to  influence  the  will. 

Now  from  this  analysis,  by  reversing  the  process,  we 
obtain  synthetically  a  clear  scheme  of  method  as  a  gen- 
eral guide  for  the  structure  of  sermons,  in  both  parts  of 
the  one  effort  to  save  souls. 


Instruction 
to 

to  inform 

the  mind 

prepare 

for 

Conviction 

to 

f  to  convince 
'^  to  awaken 

the  judgment 
the  conscience 

prepare 
the  way  for 
Persuasion 

■  to  lead  to 
■    desire  through 
'-  the  aflfections 

to  move 
/the  Will 

In  every  case 

in  order  to 

produce 

Action. 


This  scheme  presents  to  the  eye  what  I  desire  to  im- 


METHOD   OF  PREACHING.  229 

press  as  the  distinct  thing  which  preaching  is  to  do — 
not  merely  to  aim  at,  but  to  do. 

As  an  ilkistration ;  we  are  cognizant  of  a  case,  in 
which  a  person  who  being  under  deep  religious  con- 
victions, but  following  wrong  advice,  has  gone  to  the 
Lord's  Table,  instead  of  going  first  by  penitent  faith 
to  the  Lord,  in  order  to  obtain  peace.  The  case  is  not 
fictitious. 

The  primary  need  is  instruction ;  for  such  an  act 
could  result  only  from  singular  ignorance  or  misconcep- 
tion. Our  special  instruction,  therefore,  must  cover  all 
the  main  points  which  have  been  misconstrued ;  namely, 
as  to  the  nature  of  new  birth,  the  character  of  those 
who  belong  to  the  new  kingdom,  and  the  purpose  of 
the  Sacrament  of  the  Lord's  Supper. 

Next,  our  instruction  must  prepare  a  way  for  argu- 
ments, which  may  convince  the  hearer's  judgment,  that 
he  was  mistaken  as  to  his  spiritual  condition,  his  spirit- 
ual need,  and  the  true  means  of  relief.  Once  being 
convinced  that  he  needs  conversion,  not  pacification  of 
conscience;  forgiveness  of  sin,  not  the  appearance  of 
peace,  our  w^ay  will  be  prepared  for  awakening  his 
conscience  to  a  sense  of  a  deeper  guilt  in  having  trifled 
with  the  Lord's  Sacrament :  and  then  his  ignorance  or 
misconception  will  appear  to  be  sin. 

Next,  our  whole  powers  of  persuasion  are  to  be 
brought  to  bear  to  lead  him  to  desire  true  conversion. 
If  he  be  not  only  aroused  and  uneasy  in  sin,  but  thor- 
oughly awakened  to  the  evil  of  it,  he  will  be  desirous 
of  exercising  true  repentance.  Then  our  representa- 
tions of  the  love  of  Christ,  as  manifested  by  his  suifer- 
ings  for  us  on  the  Cross,  will  have  true  power,  for  they 

20 


230  PREACHING. 

will  address  themselves  to  a  soul  already  feeling  its 
need  of,  and  longing  to  realize  the  meaning  of,  the 
Gospel  revelations  of  the  Saviour.  Desire  for  true 
faith  in  Christ  will  have  been  awakened ;  and  that  is 
the  next  thing  to  action :  and  action,  which  in  this  case 
is  the  exercise  of  faith,  will  follow. 

Thus  your  hearer  is  brought,  and  by  means  of  his 
individual  case  you  have  brought  other  hearers,  to  the 
point  of  '^  laying  liold  of  the  hope  set  before  us,''  in 
the  Gospel  in  Christ  Jesus. 

If  in  such  a  sermon  we  wish  to  proceed  from  this 
point  to  the  higher  duties  and  privileges  of  a  Christian 
life,  the  same  scheme  of  method  will  give  a  key  to  the 
proj^er  course. 

The  person  who  has  been  brought  back  from  a  hope- 
less use  of  Sacraments,  and  from  a  sinful  substitution 
of  the  symbols  of  life  in  Christ  Jesus  for  the  life  itself, 
will  be  liable  to  a  reaction.  Probably  such  a  person 
will  be  loath  to  accept  the  Sacrament  again.  Conse- 
quently, instruction,  conviction,  persuasion  must  again 
be  brought  to  bear.  By  a  proper  view  of  the  privileges 
and  blessings  of  Sacraments,  a  hearer  who  possesses  the 
graces  which  they  are  intended  to  strengthen,  is  led  to 
desire  them  aright  as  means  and  pledges  of  grace ;  and 
to  look  through  them,  and  beyond  them,  to  the  Christ- 
life  which  they  symbolize.  So  he  is  to  be  persuaded 
to  struggle  after*  a  full  apprehension  of  the  holy  joys 
of  being  fully  covenanted  with  Christ,  being  one  with 
Christ,  being  made  like  to  Christ,  and  w^alking  day  by 
day  in  the  footsteps  of  Christ. 

*  Agonize,  run  in  the  race  for,  as  in  1  Cor.  ix.  24,  25. 


METHOD    OF  FEE  ACHING.  231 

The  reversal  of  this  process  is  illogical,  irrational, 
and  must  fail.  It  is  building  a  pyramid  on  its  apex. 
Appeals  to  the  passions,  and  exhortations  to  action, 
before  the  conscience  is  awakened  or  the  judgment  con- 
vinced, may  lead  to  spasmodic  spiritual  effort,  and 
temporary  emotion.  But  it  can  produce  no  lasting 
effect.  That  sort  of  religious  feeling  and  apparent 
religious  action  which  is  produced  thereby,  ceases  with 
the  peculiar  excitements  which  gave  it  birth. 

Our  method  is  that  which  the  Holy  Spirit  himself 
dictates.  For  ^'  faith  cometh  by  hearing,  and  hearing 
by  the  word  of  God.^'  First  the  word;  then  its  en- 
trance into  the  mind,  and  laying  hold  upon  the  con- 
science ;  then  its  movement  upon  the  affectionate  nature ; 
and  so  the  soul  is  induced  to  confide  in  the  Word :  and 
this  is  faith. 

With  respect  to  this  method,  I  make  some  ex- 
planations. 

Instruction  is  a  declaration  of  truth :  an  authoritative 
declaration,  yet  not  always  with  appearance  of  authority. 
Here  the  Minister  appears  as  teacher.  He  affirms  what 
he  knows,  from  God's  word,  or  God's  Spirit,  as  received 
and  used  in  his  own  experience.  Much  use  must  be 
made  of  one's  own  experience. 

Instruction  is  specifically  didactic,  not  argumentative. 
Argument  may  sometimes  be  a  necessary  part  of  in- 
struction. But  then  it  should  be  thrown  into  the  form, 
of  a  method  of  conveying  truth,  rather  than  into  the 
form,  of  attempting  to  prove  what  is  doubtful,  or  liable 
to  be  doubted :  for  it  is  a  peculiarity  of  the  human 
mind,  when  dealing  with  religious  subjects,  to  array 
itself  ap:ainst  its  teacher  whenever  he  puts  himself  in 


232  PREACHING. 

the  position  of  appealing  to  reason.  Dr.  Mitchell,  of 
Philadelphia,  once  said  to  the  Author — then  a  be- 
ginner— '^  whenever  a  Clergyman  says,  ^  I  intend  to 
prove  so  and  so,'  we  hearers  say  to  ourselves,  ^  it  is  not 
so  easy  as  you  think !'  We  are  impelled  at  once  to  put 
ourselves  in  antagonism,  and  to  defeat  the  argument 
if  we  can  ;  so  that  your  task  becomes  doubly  difficult. 
It  is  wiser  for  you  to  convince  us,  without  letting  as 
know  what  you  are  about."  Such  is  human  nature. 
And  therefore  in  the  act  of  instructing,  whilst  using 
argument,  we  should  avoid  the  form  of  it. 

Whenever  a  Minister  instructs,  he  should  be  in  all 
respects  a  teacher.  And  truths,  necessary  for  conviction 
and  persuasion  are  to  be  iterated  and  reiterated,  until 
they  become  fastened  into  the  belief  of  his  people. 
The  Pastor  has  the  same  power  which  belongs  to  a  true 
painter:  for  truths  are  listened  to,  even  when  not 
understood  or  perhaps  are  considered  doubtful,  until 
at  last  they  become  imbedded  in  the  soul :  just  as  a 
master  painting  carries  its  lesson  to  the  mind,  and  by 
reiterated  impressions  fixes  it  there,  whether  the  ob- 
server be  willing  or  unwilling  to  receive  it. 

After  Divine  truth  has  been  thus  impressed,  and 
finally  believed  upon  the  authority  of  God's  word,  our 
explanations  of  it  become  possible,  and  then  the  whole 
meaning  of  truths  is  accepted ;  whereas  at  any  previous 
moment  no  explications  would  even  have  been  list- 
ened to. 

I  remember  a  striking  illustration.  A  professed 
sceptic  on  his  death-bed,  with  whom  the  Rev.  Dr. 
Moore,  of  Staten  Island,  was  conversing,  even  at  that 
solemn  hour  was  laughing  at  religion  and  the  Gospel 


METHOD   OF  PREACHING.  233 

of  Christ.  The  old  Pastor  asked  him,  "  What  money 
will  you  take  for  the  hope  in  Christ  which  you  are 
cherishing  at  this  moment?'^  The  startling  question, 
revealing  to  him  a  state  of  his  mind  respecting  the 
Saviour  of  which  he  was  scarcely  conscious,  sobered 
him  instantly.  His  countenance  fell ;  and  with  a 
solemnity  of  tone  and  an  earnestness  which  had  all  of 
truth  in  it,  he  said,  "  Nothing  on  earth  !"  The  truth 
which  he  had  been  scoffing  at,  and  rebelling  against  all 
his  life,  had,  unconsciously,  become  fastened  on  his  soul, 
by  his  Pastor's  constant  reiterations.  He  believed  it 
whilst  unconscious  of  belief,  and  he  was  actually  rest- 
ing on  a  hope  in  Christ,  even  Avhilst  his  passions  (not 
his  reason)  were  striving  to  reject  all  thought  of  Christ. 

Our  object  then  is  to  fasten  truth  upon  the  mind, 
without  unnecessarily  arraying  antagonisms.  Here  we 
note  an  argument  for  the  importance  of  catechisms,  and 
catechetical  instructions.  By  them,  truths,  and  forms 
of  truth,  are  imbedded  on  the  youthful  soul  at  an  age 
when  little  opposition  is  made  to  them ;  and  so  effectu- 
ally that  those  early  impressions  are  never  eradicated. 

Conviction  has  a  different  office  from  instruction.  On 
the  basis  of  truths  impressed  by  instruction,  our  pur- 
230se  is  to  convince  the  judgment  and  awaken  the  con- 
science. Here  argument  comes  into  play.  But  it  ought 
to  be  argument,  and  not  the  mere  appearance  of  it. 
Reason  is  to  be  appealed  to  and  judgment  invoked. 
But  observe ;  during  this  process  we  are  never  to  ques- 
tion the  authority  of  the  Bible ;  and  never  to  question 
truths  which  have  been  clearly  revealed.  Such  truths 
are  not  to  become  footballs  for  logic.  Our  object  here 
will  be  to   use    reason    only   as    the   instrument   for 

20- 


234  PREACHING. 

drawing  right  inferences  from  the  truths  which  God 
teaches. 

Judgment  and  conscience  act  upon  each  other.  Some- 
times they  act  simultaneously ;  sometimes  one  and  some- 
times the  other  precedes.  For  example,  a  person  may 
be  convinced  of  sin  whilst  not  awakened  at  all.  Some- 
times a  person's  conscience  may  be  fully  alive  to  his 
guilt  as  a  sinner;  and  yet  the  person  can  give  no 
rational  account  of  the  process  by  which  he  reached 
that  conviction.  In  our  sermons  we  are  not  to  separate 
these  processes  too  much.  The  processes  of  convincing 
and  awakening  should  be  carried  on  together.  Large 
use  is  to  be  made  of  the  argument  from  experience. 

Persuasion  is  an  easy  task  when  conviction  has  pre- 
viously done  its  part  faithfully.  When  judgment  is 
convinced  that  the  course  we  propose  is  right  and  wise, 
and  when  conscience  is  awakened  to  feel  its  necessity, 
our  work  of  leading  men  to  desire  it  is  nearly  complete. 
Here  come  in  appeals  to  the  passions — indeed  to  every 
faculty  in  turn.  Motives  are  to  be  urged :  especially 
those  motives  which  arise  from  love  of  Christ,  and  love 
to  Christ.  Thus  the  will  is  influenced  and  decided. 
And  when  we  have  gained  full  possession  of  the  Will 
we  may  be  confident  that  right  action  will  follow. 

Saint  PauVs  Metliod. 

In  further  illustration  of  this  point,  I  call  attention 
to  Saint  Paul's  method  as  developed  in  his  epistle  to 
the  Romans.  This  was  a  document  intended  to  be  read 
in  the  Churches :  occupying  the  place  now  held  by  a 
modern  sermon.  Its  method  is  incomparable.  Notice 
his  observance  of  the  logical  and  philosophical  order  in 


METHOD    OF  PREACHING.  235 

attempting  to  move  the  wills  of  men.  The  first  part  of 
the  Epistle  is  occupied  with  instruction  ;  he  gives  infor- 
mation as  to  forgotten  or  hidden  trutlis  concerning 
human  condition,  and  divine  plans;  not  in  a  dry 
didactic  manner,  but  with  all  the  life  that  belongs  to 
truths  of  momentous  importance  affecting  the  individ- 
ual spiritual  interests  of  those  who  listen. 

The  second  part  of  the  Epistle  is  occupied  by  argu- 
ment and  appeal  based  on  these  informations ;  having 
a  distinct  purpose  to  convince  the  judgment  and  awaken 
the  conscience.  On  this  foundation  of  conviction,  St. 
Paul  labors,  in  the  third  part  of  the  Epistle,  to  build 
the  thorough  persuasion  of  his  hearers. 

Observe,  in  this  model,  the  line  of  topics  which  the 
Apostle  deemed  best  calculated  to  attain  the  one  great 
object  of  preaching.     For  the  Apostle  labors, 
First,  To  convict  of  sin. 

Second,  To  lead  sinners  to  be  justified  by  Christ 
through  faith. 

Third,  To  induce  to  good  works  from  the  motive  of 
love  to  Christ ;  or  in  other  words  to  lead  his  hearers  to 
sanctification  in  its  experimental  and  practical  aspects. 

We  should  labor  at  these  three  points  in  every  dis- 
course. Of  course  the  thoroughness  with  which  we 
discuss  them  will  vary  according  to  the  nature  of  our 
theme.  But  as  no  sermon  is  complete  without  a  clear 
statement  of  the  Gospel,  so  no  sermon  can  be  fairly  con- 
sidered as  adapted  to  accomplish  its  one  great  end,  un- 
less it  sets  forth,  in  some  degree,  all  these  three  essential 
elements  of  the  Gospel— namely,  sin,  justification,  and 
the  intended  results  of  faith. 

Keferences  might  be  multiplied.    Examine  St.  Peter's 


236  PREACHING. 

sermon  in  the  Temple,  after  healing  the  lame  man.  He 
proclaims  Christ  that  he  may  charge  upon  his  auditors 
the  murder  of  the  Prince  of  life ;  defends  his  charge 
by  prophecies;  urges  them  to  repentance,  by  many 
motives,  but  especially  by  the  prospect  of  Christ's  com- 
ing again ;  urges  them  to  believe  in  this  Jesus  by  the 
example  of  power  of  faith  in  the  blind  man  healed ; 
moves  them  to  turn  aAvay  from  iniquities,  by  consider- 
ing that  they  are  still  children  of  the  Covenant,  and  are 
receiving  a  fresh  instance  of  God's  love  by  the  proc- 
lamation of  "  Christ  crucified"  to  them  first  of  all. 

Here  the  three  topics  referred  to  are  distinctly  brought 
out;  namely,  conviction  of  sin,  faith  in  Christ  as  a 
Saviour ;  and  reformation :  all  on  the  basis  of  a  simple 
preaching  of  Christ  and  him  crucified. 

In  preparing  a  discourse  we  should  keep  in  mind 
these  three  particulars  as  an  epitome  of  our  duty.  We 
should  never  be  satisfied  with  a  sermon,  nor  ever  think 
that  we  have  prepared  one  which  will  work,  unless  it 
touches  one  or  other  of  these  points ;  and  touches  them 
in  connection  with  an  earnest  presentation  of  Christ 
Jesus,  his  character  and  saving  work,  as  the  grand 
motive  for  religious  action. 


PREACHING. 
CHAPTER    XIY. 

ITS   SUBJECT. 

What  is  this  truth,  wliich  we  use  for  the  saving  of 
men? 

Within  what  range  of  Scriptural  verities  do  we  find 
the  substance  of  our  instruction,  our  power  for  con- 
viction, and  the  motives  to  be  employed  for  persuasion  ? 
These  cluster  only  around  "Christ  crucified."  The 
subject  for  our  preaching  is  that  which  Christ  himself 
came  to  bring  to  us  from  heaven,  "  the  Gospel  of  the 
Grace  of  God." 

The  Gospel. 

Seeing  that  the  Gospel  is  our  only  theme,  what  is  its 
extent :  and  wliat  are  its  limits  ? 

The  Gospel  is  defined,  in  the  words  :*  "  This  is  a 
faithful  saying  and  worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world  to  save  sinners." 
This  is  the  truth  we  are  looking  for:  and  this  text 
shows  how  that  very  thing  is  to  be  accomplished  which 
we  aim  at.  We  preach  to  sav'e  sinners.  Christ  came 
to  save  sinners.     We  therefore  preach  of  him  and  his 

*  1  Tim.  i.  15. 

237 


238  PRE  A  CHING. 

work.  And  so  the  Baptist,  Forerunner  of  the  Lord, 
directs  all  eyes  and  minds  to  him  :  "  Behold  the  Lamb 
of  God,  which  taketh  away  the  sin  of  the  world."  The 
Apostles  followed  in  the  same  track.  To  the  Corin- 
thians,* Saint  Paul  affirms,  "  I  determined  not  to  know 
anything  among  you  save  Jesus  Christ  and  him  cruci- 
fied." And  further  on  in  the  same  chapter,  he  affirms 
what  had  been  his  habit,  and  the  habit  of  all  the 
Apostles,  and  should  therefore  be  the  habit  of  all  who 
stand  in  the  ministry  which  they  have  left,  "We  preach 
Christ  crucified,  unto  the  Jews  a  stumbling  block,  and 
unto  the  Greeks  foolishness,  but  unto  them  that  are 
called  both  Jews  and  Greeks,  Christ  the  power  of 
God,  and  the  wisdom  of  God." 

Christ  crucified. 

The  Gospel  centres  on  the  saving  act,  Christ's  atoning 
death.  It  draws  its  life  and  inspiration  from  the  Cross. 
The  subject  of  our  preaching  is  "  Christ  cracified.^^  So 
that  Bridges  well  remarks,  "  Christ  crucified  is  God's 
grand  ordinance.  No  souls  can  be  won  to  him  except 
by  setting  forth  his  Name,  his  work,  and  his  glory." 
And  I  add,  more  definitely  still,  that  Name  is  the 
Crucified  Saviour;  that  glory  the  lustre  of  the  triumphs 
of  his  love  on  Calvary.  This  is  especially  "The 
Gospel." 

But  the  Gospel  is  not  narrow,  nor  is  it  one  only 
topic :  as  if  a  Minister  were  to  be  always  answering  the 
jailer's  question,  and  in  the  precise  language  which  the 
Apostle  employs.     It  embraces  a  wide  circle  of  truths, 

^  1  Cor.  i.  2. 


THE  SUBJECT.  239 

which  revolve  around  this  central  truth  of  the  Cross. 
But  it  does  not  include  all  useful  or  all  profitable  truth. 
It  has  limits ;  and  they  are  well  defined. 

Breadth  and  Limits. 

I  give  the  following  definition  of  the  Gospel  as  a 
Theme,  both  as  to  its  extent  and  its  limits ;  namely,  it 
embraces  that  whole  circle  of  doctrine  and  practice  of 
which  Christ  on  the  Cross  is  the  centre,  and  within  which 
faith  moves  by  love. 

It  is  that  system  of  doctrine  as  to  the  nature,  being, 
character,  and  work  of  God,  which  was  manifested  by 
Christ,  and  harmonized  by  his  Cross :  that  scheme  of 
doctrine  as  to  the  actual  condition,  relations,  and  re- 
sponsibilities of  men,  which  was  brought  to  light  by 
the  atonement.  It  is  that  system  of  practical  holiness 
wherein  every  grace  and  virtue,  radiant  with  the  beams 
which  spring  from  the  bright  example  of  Jesus,  is 
revealed  to  the  imitation  of  the  child  of  God.  It  is 
that  whole  system  within  which  faith  in  Jesus  moves ; 
wherein  the  influence  of  his  love  and  grace  tells  upon 
and  draws  the  human  heart;  wherein  the  soul  respond- 
ing to  those  influences  finds  arguments  for  its  confi- 
dence, and  motives  for  its  love,  nourishment  for  its 
life,  and  impulse  for  its  action  at  tlie  Cross  of  Christ. 
All  truth  which  lies  within  this  circle  is  the  proper 
subject  for  Gospel  preaching.  Nothing  outside  of  it  is 
an  appropriate  theme  for  a  sermon  from  a  Minister  of 
the  Cross. 

Thus  Bishop  Mcllvaine  affirms,  in  his  most  lucid 
and  discriminating  charge  on  the  "Work  of  preaching 
Christ'' : 


240  PREACHING. 

"  The  Gospel  concerning  our  Lord  Jesus  Christ,  is  the  circle 
of  doctrines,  and  duties,  and  promises,  and  blessings,  which 
constitute  the  message  of  Salvation  in  Him.  There  is  in  it  a 
system  of  parts  mutually  related  and  dependent ;  all  in  perfect 
harmony,  none  so  obscure  or  remote  as  to  be  of  no  importance 
to  the  right  representation  of  the  whole.  That  system,  like  that 
of  our  Sun,  has  a  centre,  by  which  all  the  parts  are  held  in  place, 
from  which  all  their  life  and  light  proceed,  and  around  which 
all  revolve.  You  cannot  exhibit  the  system  of  truth  and  duty, 
till  you  have  made  known  that  central  light  and  power:  nor 
can  you  make  known  that  power  in  all  its  truth,  without  ex- 
hibiting those  surrounding  and  depending  parts  of  doctrine  and 
precept.  That  central  sun  of  light  and  life  is  Christ.  All  of 
Gospel  truth  and  duty,  of  consolation  and  strength,  abides  in 
Christ — is  derived  from  Christ  and  glorifies  Christ — and  must 
be  so  presented,  or  it  is  divorced  from  its  only  life,  and  loses  its 
Gospel  character.  He  is  the  true  Vine,  and  all  parts  of  Gospel 
truth  are  branches  in  Him.  Let  such  truth  be  presented  with- 
out that  connection,  then  its  character  as  truth  may  remain,  but 
its  character  for  *  truth  as  it  is  in  Jesus'  is  lost.  Its  vitality  is 
gone.     Fruit  of  life  in  Christ  Jesus  it  cannot  produce." 

Bishop  Meade  says : 

"  The  more  correct  manner  of  speaking  is  not  to  say  this  is 
the  greatest  of  all  themes,  but  that  properly  understood  it  em- 
braces all  others.  Christ  is  A  and  n,  the  first  and  the  last,  all  in 
all  of  Scripture.  Himself  pointed  out  how  all  old  Scriptures  tes- 
tified of  him.  Apostles  were  continually  doing  the  same;  and 
thus  preaching  Christ  while  explaining  Jewish  Scriptures.  The 
Old  Testament  in  truth  is  one  continued  though  varied  prophecy 
of  Christ  in  types,  figures,  and  predictions.  The  New  Testament 
is  historical  of  the  fulfilment  of  these  prophecies — a  development 
of, the  doctrines  that  lay  concealed  under  the  Old.  Christ  must 
therefore  be  the  sum  and  substance  of  our  preaching,  if  our 
preaching  be  right  Christ  must  be  interwoven  in  all  our  preach- 
ing, as  the  image  of  Phidias  was  said  to  have  been  carved  on 
the  shield  of  Minerva,  nor  could  it  be  efl:aced  without  destroying 
the  shield." 

According  to  the  advice  of  Hermon,  once  Archbisliop 


CHRIST  CRUCIFIED.  241 

of  Cologne,  "All  oar  sermons  should  be  made  to  set 
forth  and  magnify  Christ  the  Lord."  Cecil  remarks, 
"  To  understand,  enter  into,  and  open  the  various  offices 
of  Christ— this  is  the  knowledge  of  Christ/'  And  this 
is  the  knoAvledge,  which  is  first  to  be  made  our  own, 
and  then  to  be  conveyed  to  the  people.  The  same 
author  (Cecil)  with  severity,  but  not  without  truth,  re- 
marks, "  Divines  in  the  present  day  are  stunted  dwarfs 
in  this  knowledge  compared  with  the  great  men  of  a 
former  age.''  Matthew  Henry  beautifully  says,  "  The 
Scriptures  are  the  circumference  of  faith,  the  round  of 
which  it  walks,  and  every  point  of  which  compass  it 
toucheth ;  yet  the  centre  of  it  is  Christ.  That  is  the 
polar  star  on  which  it  resteth."  And  so  our  sermons 
are  to  be ;  each  one,  and  in  every  portion,  should  reveal 
or  enforce  some  part  of  that  system  of  truth,  in  which 
Christ  is  the  central  sun,  which  his  light  enlightens, 
which  his  influence  sustains,  and  which  his  attraction 
constrains.  We  must  never  allow  our  sermons  to  get 
beyond  the  influence  of  His  light  and  power:  never 
put  our  hearers  at  a  point  where  they  cannot  see  Christ. 
As  one  well  says,  "No  town  is  complete  wliich  has  not 
a  road  to  the  Metropolis,  so  no  sermon  is  finished,  from 
every  part  of  which  the  hearer  cannot  make  his  way  to 
the  Saviour." 

Observe — This  is  not  to  be  accomplished  by  merely 
naming  Christ,  or  speaking  of  his  Cross.  Some  feel 
satisfied  when  they  have  done  this:  filling  their  ser- 
mons with  an  Evangelical  symbolism.  "  Not  that  we 
would  chime  upon  a  name,  as  if  it  would  operate  with 
the  magic  of  a  charm.  Some  men  think,  that  they 
preach  Christ  glowingly,  because  they  name  him  every 
T.  21 


242  PREACHING. 

ten  minutes  in  their  sermons.  But  this  is  not  (neces- 
sarily) preaching  Christ/'* 

I^or  are  those  inconsiderate  hearers  always  correct 
who  are  dissatisfied  with  a  sermon  because  Christ's 
name  has  not  been  often  mentioned  in  it:  or  indeed 
in  which  Christ  himself  has  not  been  the  nominal  sub- 
ject. For  "As  all  the  principles  and  duties  of  the 
Gospel  bear  a  relation  more  or  less  direct  to  Him,  their 
enforcement  upon  the  round  of  this  relation  is  as  strictly 
conformed  to  the  Apostolic  pattern,  as  would  be  the 
most  complete  exhibition  of  his  sufferings  and  death." 

It  is  quite  possible  to  preach  a  sermon  full  of  the 
Gospel,  replete  with  its  spirit,  surcharged  with  its  priv- 
ileges, and  based  entirely  on  its  promises,  which  shall 
seldom  name  specific  dogmas  of  evangelism.  Isaiah 
has  given  a  marked  illustration,  in  his  wonderful  pic- 
ture of  the  Messiah. f  No  one  can  mistake  the  Person 
with  whom  his  soul  is  filled;  his  eye  follows  him 
wounded,  suffering,  dying :  his  heart  beats  quickly  as 
he  realizes  that  this  one  hath  borne  our  griefs  and  carried 
our  sorrows ;  his  cry  of  exultation  is  still  leaping  down 
the  ages,  awakening  echoes  in  every  believing  spirit's 
emotions,  '^  I  will  divide  him  a  portion  with  the  great, 
and  he  shall  divide  the  spoil  with  the  strong,  because 
he  hath  poured  out  his  soul  unto  death."  Yet  he  has 
not  once  mentioned  the  Messiah.  He  does  not  once 
declare  who  this  servant  is,  wlio,  as  in  another  place, 
"  Cometh  from  Edom,  with  dyed  garments  from  Boz- 
rah."     But,  without  a  name  every  generation  has  recog- 


*  Bridges,  p.  281. 

•f  Isaiah,  Ixii.  and  Ixiii. 


BREADTH  AND   LIMITS.  243 

nized,  in  this  inspired  description,  our  suffering  and 
glorified  Lord  Christ.  So  our  sermons  may  be  full 
of  Christ,  whilst  his  name  is  only  in  our  hearts,  and 
in  the  sacred  reminiscences  which  we  awaken  in  our 
people.  It  should  never  be  necessary  to  write  at  the 
end  of  our  discourse,  this  was  a  Gospel  sermon,  for  its 
subject  Avas  Christ  Jesus. 

In  the  spirit  of  a  former  suggestion,  I  repeat,  our 
sermons  should  be  real ;  they  should  not  only  seem  to 
be,  but  they  should  be  in  every  part  radiant  with  the 
graces  and  redolent  of  the  love  of  the  Gospel,  and  of 
our  revered  and  beloved  Lord.  We  will  accomplish 
this  purpose  if,  by  every  sermon,  we  leave  on  our  hear- 
ers' minds  the  impression  that  every  doctrine  derives  its 
value  from  the  death  of  Christ ;  that  that  religion  is 
powerless  which  does  not  spring  from  faith  in  Christ ; 
that  moral  and  practical  godliness  have  no  sufficient 
motive  except  love  to  Christ.  When  such  an  impres- 
sion has  been  made,  we  may  be  satisfied  that  Christ 
has  been  preached. 

Observe  now  what  a  wealth  of  topics  lies  within  the 
circumference  which  we  have  pointed  out,  all  being 
directly  within  the  influences  of  the  cross  of  Christ,  and 
all  illumined  thereby.     These  are 

Direct  Doctrines  ;  of  Christ. — His  glorious  Godhead, 
his  incarnation,  manhood,  perfect  life,  atoning  death, 
resurrection,  and  exaltation. 

Related  Doctrines;  of  Man^s  condition. — (That  is, 
the  doctrines  of  man's  condition  related  to  the  direct 
doctrines  named  above.)  His  fall,  corruption,  condem- 
nation, pardon,  justification,  present  holiness,  eternal 
salvation. 


244  PREACHING. 

Manifested  Doctrines;  of  God. — (That  is,  the  doc- 
trines manifested  by  Christ.)  God^s  nature,  character, 
purpose,  and  plan  :  the  Trinity  :  the  threefold  work  of 
Creation,  Redemption,  Sanctification. 

Consequent  truths;  of  religion. — (That  is,  truths  which 
are  consequences  of  the  Gospel.)  Privileges,  duties, 
precepts,  examples,  specific  duties  in  the  relations  of 
life,  experimental  religion,  various  phases  of  religious 
character. 

Necessary  adjuncts ;  of  the  new  dispensation. — The 
Bible :  revelation,  its  character,  and  evidence ;  history 
and  biography,  pointing  to  Christ ;  connections  of  the 
Old  and  New  Testaments  as  revealing  Christ ;  prophecy 
relating  to  the  Messiah  and  his  Kingdom ;  the  present 
means  of  grace  and  of  keeping  alive  a  knowledge  of  a 
true  Gospel,  namely,  prayer,  the  Church,  the  Ministry, 
the  Sacraments,  and  worship. 

All  these  are  to  be  preached  when  occasion  serves,  in 
their  proportions,  and  relations  :  always  under  a  recol- 
lection of  their  direct  connection  with  Christ,  and  with 
a  purpose  to  make  clear,  effective,  and  practical  the  one 
truth  of  a  Saviour  crucified.* 

It  may  be  asked.  Should  all  truths  within  this  pre- 
scribed range  be  preached?  Certainly.  But  not  all 
with  equal  frequency.  Each  when  required.  But 
some  will  be  needed  much  more  frequently  than  others. 
For  example:   the  doctrine  of  Divine  existence,  the 

*  Special  attention  is  invited  to  Bridges's  excellent  remarks 
upon  the  two  related  subjects,  "  Scriptural  preaching  of  the 
Law,"  and  "Scriptural  preaching  of  the  Gospel."  (Bridges's 
Christian  Ministry,  pp.  202-222.)  Also  to  Bishop  Mcllvaine's 
charge  on  the  "  Mode  of  preaching  Christ." 


BREADTH  AND   LIMITS.  245 

arguments  for  it,  and  the  philosophical  explanations 
of  it,  are  seldom,  perhaps  never,  to  be  made  formally 
the  topic  of  a  sermon.  It  is  to  be  treated  incidentally ; 
taken  for  granted ;  spoken  of  as  an  axiom  and  illus- 
trated ;  but  not  preached  about  as  if  there  really  were 
any  Atheists  in  a  Christian  Society,  where  religion  is 
known  and  the  Bible  is  read. 

" books  that  prove 

God's  being  so  definitely,  that  man's  doubt 
Grows  self-defined,  the  other  side  the  line 
Made  Atheist  by  suggestion." 

Browning. 

The  doctrine  of  divine  decrees,  is  part  of  gospel 
truth :  but  it  is  not  a  part  of  the  Gospel  in  the  philo- 
sophical methods  by  which  it  is  often  taught  and  ex- 
plained. Consequently,  while  the  practical  aspects  of 
it  are  to  be  preached  about,  the  theoretical  distinctions 
and  explanations  which  have  been  thrown  around  it 
are  not  to  be  preached.  The  practical  part  of  the  doc- 
trine is  displayed  in  Scriptural  representations  of  God's 
sovereignty,  and  his  gracious  purpose  towards  redeemed 
souls.  This  truth  must  be  taught  and  plainly  set  forth. 
But  the  most  perfect  manner  of  doing  it  is  incidentally; 
by  the  way;  occasionally,  with  proofs  and  illustrations. 
It  should  give  tone  and  character  to  our  pulpit  instruc- 
tions. But  it  should  never  become  so  much  the  promi- 
nent theme,  as  to  hide  its  relative  doctrines,  namely, 
human  freedom,  and  the  entire  responsibility  of  the 
human  Will.  And  yet  it  should  always  be  so  clearly 
taught  as  to  lead  to  dependence  on  the  sovereign  grace 
of  God. 

So,  the  more  speculative  doctrines  of  Christianity, 
21* 


246  PREACHING. 

such  as  the  mode  of  divine  existence,  the  doctrine  of 
the  harmony  of  Christ's  two  natures,  the  condition  of 
the  soul  in  its  separate  state,  the  character  of  the  resur- 
rection, and  the  fulfihuent  of  unfulfilled  prophecy,  are 
to  hold  a  very  subordinate  place  in  the  instructions  of 
the  pulpit.  At  times  each  of  them  may  be  definitely 
enforced  :  at  times  the  doctrine  of  the  Trinity  and  the 
twofold  natures  of  Christ  must  be  both  proved  and 
illustrated.  But  the  most  profitable  method  of  preach- 
ing on  all  these  topics,  is  in  general  to  take  them  for 
granted,  to  treat  them  as  proved,  to  build  upon  them, 
and  to  teach  them  incidentally.  This  method  is  recom- 
mended on  the  ground  that,  in  our  preaching,  practical 
truths  should  always  be  held  of  more  importance  than 
speculative,  and  the  practical  aspects  of  all  truths  should 
be  presented  primarily  and  habitually. 

Those  doctrines,  truths,  precepts,  and  promises  are 
to  form  the  staple  of  pulpit  teachings,  which  relate  to 
man's  lost  condition  and  his  recovery  in  Christ ;  those 
which  represent  man's  sinfulness,  and  the  divine  remedy 
in  the  Gospel ;  those  which  lead  him  to  humble  him- 
self before  divine  grace,  to  seek  the  power  of  the  Holy 
Spirit,  to  embrace  the  compassionate  offers  of  the 
Saviour,  to  consecrate  himself  to  Christ's  service,  and 
to  pursue  with  diligence  the  one  effort  so  to  live  as  by 
God's  mercy  to  attain  eternal  life. 

In  immediate  connection  with  this  branch  of  our 
topic,  attention  is  called  to  one  series  of  doctrines  which 
is  too  much  overlooked,  even  by  so  styled  Evangelical 
preachers.  Undue  prominence  is  not  to  be  given  to 
it,  but  it  should  be  restored  to  the  position  in  the 
analogy  of  doctrine,  and  to  that  due   influence  over 


THE  HOLY  SPIRIT.  247 

practical  religious  life  which  it  was  intended  to  occupy. 
I  refer  to  the  practical  aspects  of  the  doctrine  of  the  Holy 
Ghost,  and  its  relations  to  the  Christian  scheme.  It 
is  intimately  associated  with  the  doctrine  of  Divine 
Sovereignty  :  and  perhaps,  in  some  minds,  want  of 
clear  appreciation  of  that  truth,  has  affected  their 
ideas  of  the  Holy  Spirit's  influence  in  the  restoration 
of  a  sinner  to  holiness  and  the  favor  of  God. 

Among  points  of  doctrine  belonging  to  the  preaching 
of  the  Gospel,  doctrines  that  circle  around  the  Cross 
and  lie  within  its  influence,  I  specify  the  doctrine  of 

The  Holy  Spirit. 

It  is  quite  possible  to  dwell  so  entirely  upon  the  work 
of  Christ,  as  to  shut  out  of  view  the  work  of  the  Holy 
Ghost :  and  it  is  quite  possible  to  preach  Christ  in  his 
saving  offices,  distinctly  and  constantly,  whilst  almost 
excluding  the  Holy  Ghost  from  contemplation.  A 
Clergyman  may  preach  the  rigid  morality  of  the  law, 
and  its  terrors,  in  order  to  lead  to  conviction  of  sin, 
repentance,  and  reformation.  He  may  lead  an  inquirer 
out  of  that  state  of  mind,  directly  to  faith  in  Christ 
Jesus.  He  may  preach  that  Saviour  as  full,  complete, 
sufficient;  as  graciously  inviting  all;  as  open  to  the 
access  of  an  humble  faith.  He  may  preach  that  Saviour 
as  the  Christianas  strength,  and  life,  and  hope,  and  joy, 
and  everlasting  portion.  He  may  preach  Christ  as  the 
example,  motive,  and  end  of  the  Christian  life.  And 
he  may  thus  make  the  Redeemer  so  only  and  constantly 
his  theme,  as  never  once  to  preach  distinctly  the  offices 
and  work  of  the  Holy  Ghost. 

Three  wrongs  are  done  by  such  omission  : 


248  PREACHING. 

First.  A  wrong  to  the  God  the  Holy  Ghost.  It  is 
a  forgetfuhiess  of  his  Divine  grace;  a  hiding  of  his 
love :  it  is,  as  far  as  the  preaching  is  concerned,  a  deny- 
ing of  the  Holy  Spirit ;  and  dishonor  done  to  the  grace 
of  the  Triune  Godhead. 

Second.  A  wrong  done  to  Christ  and  his  Gospel ;  to 
the  plan  of  God's  sovereign  grace.  For  Christ  him- 
self has  been  pleased  to  reveal  the  Holy  Ghost,  and 
has  set  forth  his  relations  to  the  work  of  Kedemption. 
The  Divine  plan  is  incomplete  without  it. 

Third.  A  wrong  done  to  souls.  For  although  it  may 
please  the  Holy  Ghost  to  bless  the  preaching  of  Christ 
Jesus  to  the  saving  of  those  who  hear,  notwithstand- 
ing this  deficiency  in  the  mode  of  ministration :  yet  as 
a  general  rule  neither  can  sinners  be  converted,  nor 
saints  edified,  unless  they  recognize  the  fact  that  the 
Holy  Ghost  is  the  author  of  every  good  and  holy 
thought,  affection,  and  action.  Until  this  doctrine  is 
revealed  there  is  a  hiatus,  an  unbridged  gulf,  between 
sinners  and  Christ.  The  hiding  of  these  truths  which 
relate  to  the  Spirit  and  his  offices,  is  no  doubt  the  cause 
why  many  inquirers  are  kept  long  in  darkness  and  doubt ; 
whilst  many  true  believers  make  slow  advances  in  Chris- 
tian hopefulness  and  enjoyment,  and  very  little  progress 
in  the  divine  life,  and  in  the  imitation  of  the  Saviour. 

We  should  bear  in  mind  that  we  are  living  in  the 
dispensation  of  the  Spirit.  It  is  distinctly  such.  The 
Saviour's  work  on  earth,  as  Redeemer,  has  been  com- 
pleted. His  preparation  of  the  scheme  of  salvation  is  fin- 
ished. He  has  ascended  to  heaven,  to  return  only  when 
the  Holy  Spirit  shall  have  completed  his  part  in  the 
grand  scheme.    The  Saviour  is  now  fulfilling  his  offices 


THE  HOLY  SPIRIT.  249 

in  heaven.  But  the  Spirit  is  definitely  and  personally 
present  on  earth  ;  abides  with  us ;  is  the  Comforter,  who 
never  leaves  us.  This  is  now  his  dispensation ;  and  here 
he  fulfils  his  part  in  the  great  scheme  of  human  salvation. 
No  spiritually  needy  man  to  whom  we  preach  will 
ever  be  convinced  of  sin,  except  by  this  Holy  Ghost. 
No  new  birth  into  Christ  will  take  place  among  our 
people  unless  this  Holy  Ghost  shall  graciously  give 
them  spiritual  regeneration.  We  take  of  the  things  of 
Christ  and  show  them  unto  the  peoj)le ;  but  tliey  will 
not  look  at  them,  unless  the  Holy  Ghost  both  opens  their 
eyes  and  renders  the  objects  attractive.  Sacraments 
prove  to  be  of  little  value  without  His  effectual  in- 
spiration. Ordinances  are  of  little  worth  unless  His 
presence  blesses  them.  Public  worship,  social  prayer, 
the  voice  of  supplication,  thanksgiving,  and  praise,  are 
of  slight  value  unless  He  be  present  to  make  them  the 
offerings  of  true  and  honest  hearts.  There  will  not  be 
a  saint  in  our  Churches  unless  the  Holy  Ghost  makes 
them  Saints.  Nominally  religious  people  may  be  full 
of  action,  and  bear  a  certain  resemblance  to  the  Saviour's 
image,  yet,  they  may  be  only  automatons ;  playing  well, 
so  long  as  we  move  the  strings  with  skill  and  care. 
But  there  may  be  no  life  in  them.  "  Dead  whilst  they 
are  living,''  as  the  Apostle  writes.  But  if  the  Holy 
Spirit  shall  have  given  to  any  of  our  people  a  new 
birth,  and  brought  them  out  of  darkness  and  death  into  a 
Christ-life ;  if  the  Holy  Spirit  shall  have  assumed  their 
education  in  the  graces  of  Christ  Jesus'  character ;  then 
we  will  see  Saints,  whose  virtues  will  glorify  their  Lord; 
whose  vigorous  Christian  life,  and  glowing  Christian 
affections,  will  enkindle  our  own.    These  will  be  Saints 


250  PREACHING. 

whose  loving  prayers  will  dra^v  down  upon  ourselves  and 
our  work  and  our  churches  the  constant  blessings  of  God. 

Let  me  urge  that  this  topic  should  be  kept  constantly 
before  our  people  in  its  proper  proportion.  The  doc- 
trine of  the  Holy  Ghost  is  an  essential  part  of  the 
Gospel.  Nor  however  plainly  we  may  preach  doctrines 
concerning  Christ,  in  every  other  aspect,  can  w^e  preach 
them  as  he  desires,  unless  we  preach  him  as  revealed  to 
men  by  the  work  of  the  Holy  Spirit. 

The  Holy  Ghost  is  to  be  displayed  in  his  Divine 
power,  and  Personal  efficiency ;  in  his  sovereignty  and 
love  as  God;  in  his  chosen  position  in  the  work  of 
salvation.  He  is  the  Lord ;  as  in  the  Nicene  Creed. 
We  preach  Him  as  the  author  of  illumination,  the 
source  of  religious  life,  the  Creator  of  the  new  man, 
the  Person  who  gives  spiritual  renewal.  We  preach 
Him  as  the  Sovereign  whose  influences  produce  convic- 
tion, contrition,  penitence,  repentance,  and  faith.  AVe 
proclaim  Him  as  the  gracious  friend  who  efficiently 
leads  a  converted  person  through  all  steps  of  reforma- 
tion, and  the  slow  process  of  formation  of  holy  habits 
up  to  habitual  walking  with  God,  and  the  joys  which  be- 
long to  the  life  of  an  established  believer.  We  proclaim 
Him  as  the  loving  heavenly  friend,  who  prepares  God's 
children  by  faith,  for  saintly  life,  and  a  home  with  Christ. 

These  doctrines  are  essential  parts  of  God's  plan  of 
salvation.  Tliey  are  to  be  proclaimed  as  such,  clearly 
and  fully,  with  their  proofs  and  explanations  and  illus- 
trations: often  indeed  only  assumed  as  truths,  reasoned 
upon,  and  made  the  bases  of  appeal ;  but  often  treated 
formally,  with  the  warmth  of  a  heart  which  has  itself 
fed,  and  grown  in  grace,  upon  these  spiritual  verities. 


PREACHING. 


CHAPTER   Xy. 

WHAT   ARE   NOT   ITS   TOPICS. 

What  topics  are  not  to  be  considered  proper  themes 
for  a  Christian  sermon  ? 

Not  speculations. 

The  exposition  of  mere  speculative  questions  is  not 
preaching;  such  as,  ^^Are  other  planets  inhabited?" 
or,  a  more  important  theme,  "  The  day  and  the  hour 
of  Christ's  second  coming?"*  or  philosophical  specu- 
lations, such  as,  '^  What  determines  the  will  ?" 

Not  mere  information. 

Geographical,  Geological,  Astronomical,  Historical 
facts  by  themselves,  and  as  substance  of  discourse,  do 
not  form  a  true  sermon.  Nor  do  they  form  a  sermon 
even  when  used  as  explanations  of  the  divine  word, 
unless  at  the  same  time  the  practical  use  of  the  facts  is 
distinctly  pointed  out.  Such  information  can  be  gained 
elsewhere.  These  topics,  however,  are  rightly  employed 
as  illustrative  and  explanatory  of  the  Gospel.  Then 
they  serve  to  add  brightness  and  freshness  to  sermons. 


St.  Matt.  xxiv.  3G. 

251 


252  PREACHING. 

Not  barren  truths. 

Such  truths  as,  "Be  honest/'  "Be  gentle/'  "Be  con- 
siderate." All  these  are  good :  but  they  do  not  form 
a  true  sermon,  unless  distinctly  connected  with  the 
Gospel,  and  unless  that  connection  is  distinctly  pointed 
out. 

Not  remote  from  Christ. 

In  applying  this  rule  great  wisdom  is  to  be  used : 
for  it  is  not  easy  to  decide  at  what  point  moral  truth 
ceases  to  be  Gospel  truth.  There  is  a  point  of  remote- 
ness from  Christ  where  such  a  truth  ceases  to  be  evan- 
gelical. That  point  is  certainly  reached  when  the 
presentation  of  truth  is  so  far  separated  from  Christ, 
that  it  reflects  none  of  his  light. 

For  example ;  the  graces  of  the  divine  life  may  be 
the  topics  of  discourse.  But  if  we  treat  of  them  as 
we  would  of  natural  virtues,  we  shall  fail  to  preach 
a  Gospel  sermon.  In  order  that  even  the  graces  of 
Christian  character  should  form  the  basis  for  a  sermon, 
we  must  treat  of  them  as  "  fruits  of  the  Spirit,"  and 
show  that  they  lie  in  the  direct  line  of  a  living  faith 
on  Christ  Jesus.  Otherwise,  the  topic  is  remote  from 
Christ:  and  it  becomes  a  "barren  truth." 

Not  political. 

On  the  great  and  grave  questions  of  public  morality, 
and  even  of  governmental  sin,  a  Minister  ought  to 
express  himself;  but  on  mere  questions  of  govern- 
mental policy,  committed  to  statesmen,  he  should  not 
preach.  On  no  question,  of  any  kind,  should  he  preach, 
from  the  discussion  of  which  Christ  is  excluded ;  out 


NOT  POLITICAL.  253 

of  the  consideration  of  which  the  preacher  cannot  go 
back  to  Christ  immediately ;  on  which  the  Gospel  has 
not  a  direct  bearing;  which  does  not  relate  in  a 
manner,  not  far  fetched,  to  the  saving  of  men ;  from 
which  a  transition  to  the  Gospel  would  appear  forced. 

These  are  the  general  principles  which  affect  this 
subject.  In  general  their  propriety  will  not  be  ques- 
tioned. It  is  evident  that  inasmuch  as  we  are  conse- 
crated, set  apart,  to  preach  the  Gospel,  any  topic  remote 
from  the  Gospel  is  excluded  from  our  preaching  by  the 
very  terms  of  our  ordination.  And  topics  become 
improper  to  the  Christian  pulpit  in  exact  proportion 
to  their  remoteness  from  the  Gospel. 

The  subject  of  'political  preaching  deserves  a  more 
particular  consideration.  It  may  be  said,  public  policy 
often  affects  the  interest  of  Christ's  Kingdom;  and 
therefore  eminently  requires  discussion  from  the  pulpit. 
But  let  us  understand  precisely  the  point  in  question. 
We  are  speaking  of  public  affairs  as  they  affect,  not 
the  morality  of  the  Church,  but  its  external  condition. 
We  are  not  questioning  whether  national  sins,  or  gov- 
ernmental sins,  are  within  the  province  of  pulpit  re- 
proof. Nor  are  we  questioning  whether  laws  affecting 
public  morality  are  within  the  sphere  of  our  discussion. 
Those  points  are  not  doubtful.  Ministers  are  charged 
with  a  responsibility  for  the  morality  and  virtue  of  the 
whole  community.  So  that  laws  affecting  the  Sabbath, 
for  example,  are  topics  for  the  pulpit.  But  a  law  that 
would  divide  a  State,  would  not  be  a  topic  for  a  Chris- 
tian Minister's  sermon,  although  the  result  might  be  a 
dividing  of  a  Diocese. 

Public  policy,  so  far  as  it  turns  upon  national  sin  or 
22 


254  PREACHING. 

national  rigliteousness^  comes  within  our  purview :  but 
even  then^  not  as  it  is  a  feature  of  political  economy, 
but  only  in  its  features  of  obedience  or  disobedience  to 
God ;  submission  to  or  variance  from  the  great  funda- 
mental, universal,  unchanging  principles  of  holiness. 
The  consideration  of  public  policy,  apart  from  the  sin 
or  righteousness  involved  in  it,  is  excluded  from  the 
pulpit. 

First.  By  the  relations  of  the  Church  to  the  State. 

We  are  members  of  a  Kingdom  separate  and  distinct 
from  earthly  kingdoms.  There  is  an  actual,  formal, 
and  recognized  separation.  We  use  all  governments. 
The  Church  pursues  its  vocation  under  all,  but  inde- 
pendently of  all.  The  form  of  State  government  is 
of  much  less  importance  to  the  Church  than  its  own 
essential  independence.  And  what  we  desire  of  the 
State  is,  liberty  to  serve  Christ  according  to  our  con- 
sciences, and  security  from  interference  of  government 
and  its  protection,  whilst  discharging  our  religious  ob- 
ligations. This  separation  is  distinctly  recognized  by 
our  National  Charter.  In  the  original  Constitution  are 
the  words,  "  No  religious  test  shall  ever  be  required  as  a 
qualification  to  any  office;"  and  more  especially  in  the 
first  amendment  to  the  Constitution,  ^^  Congress  shall 
make  no  law  respecting  an  establishment  of  religion, 
or  prohibiting  the  free  exercise  thereof.'^  On  whicJi, 
Judge  Story  remarks,  the  first  clause  was  "  designed  to 
cut  off  every  pretence  of  an  alliance  between  the 
Church  and  the  State,  in  the  administration  of  the 
National  Government.  The  American  people  had  suf- 
fered too  much,  not  to  dread  the  abuses  of  authority 
resulting  from  religious  bigotry,  intolerance,  and  per- 


NOT  POLITICAL.  255 

sedition.  These  evils  were  more  eiFectually  guarded 
against  by  the  first  amendment  to  the  Constitution. 
We  are  not  to  attribute  this  prohibition  of  a  National 
religious  establishment  to  an  indifference  to  religion  in 
general,  and  especially  to  Christianity,  but  to  a  dread 
by  the  people  of  the  influence  of  ecclesiastical  power 
in  matters  of  Government."  Judge  Story  further 
remarks,  "  Tliere  can  be  no  doubt  of  the  duty  of 
Government  to  maintain  by  law  the  great  interests 
of  religion  and  morality."  Nor  can  there  be  any 
doubt,  we  think,  of  its  duty  to  guarantee  the  entire 
independence  of  the  Church,  so  far  as  Church  laws  do 
not  conflict  with  the  rights  and  duties  of  citizens.  The 
only  serious  question  is  this :  what  are  the  limits  of 
governmental  interference  in  religion  ?  And  this  ques- 
tion is  still  in  abeyance.  But  the  principle  of  separation 
of  the  Church,  and  its  influence  as  a  Church,  from  the 
State  in  reference  to  all  questions  of  public  policy,  was 
no  doubt  intended  to  be  settled  in  the  constitutional 
provision  before  quoted.  Judge  Story  interprets  it  as 
intending  to  prevent  "the  influence  of  Ecclesiastical 
power  in  matters  of  Government  f  and  again,  to  "  cut 
oif  every  pretence  of  alliance  between  Church  and 
State  in  administration  of  Government." 

On  this  ground,  therefore,  the  Clergy  are  bound  to 
abstain  from  employing  their  clerical  influence  and 
their  power  in  the  pulpit,  in  any  eftbrt  to  affect  ques- 
tions of  State  policy.  I  consider  any  such  interference 
a  violation  of  the  Constitution.  And  if  there  be  no 
actual  law  to  prevent  it,  there  is  a  moral  obligation 
which  should  suffice.  ''Freedom  of  speech"  is  not 
touched    by    these   remarks.     Many    harp    upon   this 


256  PREACHING. 

string,  mistaking  the  character  of  that  freedom  of 
speech  which  was  guaranteed  by  the  Constitution.  As 
a  citizen  every  Clergyman  has  entire  liberty  of  speech ; 
but  he  is  to  use  it  as  a  citizen  and  not  as  a  Minister  of 
God.  As  an  officer  of  Ecclesiastical  government  his 
liberty  of  speech  is  restrained,  in  order  to  prevent  col- 
lisions between  civil  and  ecclesiastical  politics.  Officers 
of  ecclesiastical  government  among  us  use  the  pulpit 
as  their  place  of  authority,  and  employ  their  official 
position  as  the  means  of  giving  force  to  that  authority. 
In  accordance  with  our  forms,  they  thus  influence  the 
public  mind  of  congregations.  Comparing  our  form  of 
State  policy  with  that  against  which  the  Constitution 
protested,  can  it  be  thought  that  a  few  Bishops  in  the 
House  of  Lords  could  exert  more  influence  on  public 
affiiirs,  than  can  be  exerted  by  the  thousand  pulpits 
of  our  land  which  move  the  sympathies  and  lead  the 
judgments  of  citizens,  if  they  were  combined  to  influence 
the  election  of  our  legislators  ? 

Illustrative  of  this  topic;  it  is  certain  that,  on  this 
point,  our  people  have  always  shown  great  jealousy. 
Especially  watchful,  they  have  not  hesitated  to  protest 
through  the  papers -and  in  public  meetings,  against 
every  flagrant  violation  of  the  principle.  In  times  of 
grave  political  trial  they  have  been  as  careful  to  protest 
against  the  interference  of  the  pulpit,  as  to  maintain 
the  rights  of  law.  During  the  agitations  of  the  disas- 
trous years,  from  1861  to  1865,  the  interference  of  the 
pulpit  with  public  policy  was  made  a  grave  cause  of 
complaint.  It  was  among  the  grievances  complained  of 
by  those  who  opposed  the  government  in  the  fall  of 
1863.     In  Congress  it  has  been  heard,  more  than  once, 


NOT  POLITICAL.  257 

that  that  war  was  made  by  the  "Abolition  Clergy." 
And  although  the  assertion  may  well  be  deemed  mere 
demagogism,  yet  the  prominent  part  taken  by  many 
of  the  Clergy  in  public  discussions,  both  in  the  pulpit 
and  on  the  platform,  in  respect  to  political  affairs,  was, 
as  a  fact,  employed  by  irreligious  men  of  both  political 
parties  in  Congress,  for  enforcing  the  draft  upon  the 
Clergy. 

A  curious  illustration  of  this  sensitiveness  of  our 
people  occurred  in  my  own  experience.  After  a  very 
exciting  election  in  New  York,  I  was  preaching  on  the 
text,  "  There  arose  no  small  stir  about  that  way.  And 
the  whole  city  was  filled  with  confusion.  Some  there- 
fore cried  one  thing  and  some  another;  for  the  as- 
sembly was  confused;  and  the  more  part  knew  not 
wherefore  they  were  come  together.  But  all  with  one 
voice  for  the  space  of  about  two  hours  cried  out,  great 
is  Diana  of  the  Ephesians."* 

My  purpose  in  using  a  text,  which  applied  so  well 
to  the  circumstances  of  the  preceding  week,  was  to 
enforce  the  truth  that  excitement  from  secular  causes 
interferes  with  the  quietness  of  religious  practice  and 
the  progress  of  spiritual  truth.  In  the  process  of 
argument,  I  said,  "I  am  a  party  man."  Instantly 
one  of  the  leading  men  of  my  parish,  an  influential 
politician,  who  supposed  that  I  had  voted  on  the  op- 
posite side  from  himself,  rose  and  walked  out  of  the 
church,  not  waiting  for  me  to  conclude  the  sentence, 
"  My  King  is  Jesus,  and  He  is  the  object  of  my  alle- 
giance and  the  subject  of  my  enthusiasm."    He  learned 


*  Acts  xix.  23,  29,  32,  34. 
22* 


258  PREACHING. 

afterwards  that  there  had  been  no  ground  for  his  fears ; 
but  it  furnished  an  important  hint  as  to  this  sensitive- 
ness of  our  people,  which  has  not  failed  to  be  profitable 
to  me. 

Second,  The  consideration  of  public  policy  is  ex- 
cluded from  the  pulpit  by  the  nature  of  the  subjects 
involved.  Their  necessary  tendency  is  to  lead  the 
mind  away  from  religion.  Newspaj^ers  are  filled  with 
them.  The  minds  of  our  people  are  surcharged  with 
them  every  secular  day.  We  are  bound  to  afford  our 
people  a  day  of  rest,  and  to  relieve  them  on  the  Sab- 
bath from  the  agitations  of  the  week,  by  peaceful  med- 
itations which  belong  to  truths  that  cluster  around  the 
Cross  and  heaven. 

They  are  elements  of  discord  in  our  congregation. 
And  (saving  discussion  of  questions  of  national  morality 
and  public  right)  we  have  no  right  to  throw  apples  of 
discord  on  the  paths  of  congregational  life. 

Equally  with  these  considerations,  we  as  Clergymen 
are  not  put  in  charge  of  this  subject  of  public  policy ; 
nor  does  our  education  fit  us  especially  to  consider 
it  wisely.  This  truth  may  not  be  flattering  to  our 
pride,  but  it  is  worthy  of  our  reflection.  Our  theolo- 
gical studies  have  led  in  an  entirely  different  direction. 
Our  isolation  of  thought  from  ordinary  politics,  an 
isolation  which  is  to  be  encouraged  because  it  is  suited 
to  our  holy  calling,  and  our  habit  of  looking  at  all 
topics  in  their  relation  to  Christ's  Kingdom,  do  not 
prepare  us  for  profitably  discussing  politics  before  the 
people.  Neither  has  God  called  us  to  the  work  of 
being  political  leaders.  There  may  be  some  giant 
statesmen  among  our  clergy  whose  peculiar  turn  of 


NOT  POLITICAL.  259 

mind,  or  well-matured  opinions,  would  give  weight  to 
their  judgment,  and  fit  them  to  be  leaders  in  aifairs  of 
state.  If  such  men  feel  called  to  enter  the  arena  of 
political  strife,  they  are  called  away  from  the  ministry. 
Divine  Providence  invites  them  to  the  care  of  national 
affairs:  and  it  will  be  their  wisdom  to  obey  the  call. 

I  apply  these  principles  in  one  or  two  instances. 

Is  rebellion  a  proper  topic  for  the  pulpit  ?  Certainly, 
because  it  is  a  sin  ;  an  offence  against  God's  law;  a  grave 
public  crime.  But  in  discussing  it  a  Minister  must 
keep  to  its  moral  and  religious  aspects ;  and  avoid  com- 
plicating it  with  public  and  party  policies. 

Is  the  way  to  deal  with  such  a  rebellion  as  disturbed 
our  peace  in  1861  to  1865  a  proper  subject  for  the 
pulpit?  No.  Because  God  has  separated  matters  which 
are  wholly  political  from  ecclesiastical  influence,  and 
committed  them  to  statesmen. 

Is  slavery  a  proper  topic  for  the  pulpit  ? 

At  one  time  the  inquiry  would  have  been  pertinent, 
but  at  present  it  has  no  practical  value.  Even  when 
slavery  existed  the  topic  was  excluded  by  every  dictate 
of  wisdom  and  good  sense  from  those  pulpits  where 
the  congregation  had  no  relations  with  the  system,  and 
where  it  was  not  necessary  to  treat  it  either  for  the 
amelioration  or  the  destruction  of  slavery.  Now  that  it 
is  no  longer  known  among  us,  the  question  need  not  be 
discussed. 

Suppose  public  policy  should  be  leading  to  a  terri- 
torial division  of  the  Church;  should  not  the  division 
be  discussed  in  the  pulpit?  No;  because  if  accomplished 
it  would  not  necessarily  affect  the  spiritual  interests  of 
religion  or  of  the  Church. 


260  PREACHING, 

In  the  application  of  these  principles  great  wisdona 
is  to  be  used.  If  a  Minister's  soul  be  filled  with  love 
to  Christ  and  desire  for  the  saving  of  the  souls  of  his 
people,  he  will  be  seldom  troubled  by  conscientious 
doubts  as  to  the  themes  which  should  occupy  his  pulpit 
discourse. 


PREACHmG. 


CHAPTER  Xyi. 

ITS   POWER. 

The  power  of  preaching  lies  essentially  in  its  subject 
Preaching  possesses  a  natural  power  as  an  instrument, 
whether  rightly  or  wrongly  used ;  employed  by  a 
heretic  as  well  as  an  orthodox  Minister.  But  there  is 
a  moral  power,  a  divinely  ordered  influence,  proceeding 
from  that  pulpit  which  preaches  the  Gospel  of  Christ, 
that  no  other  can  equal.  Human  eloquence  can  never 
compare  itself  Avith  this  divine  eloquence.  Graces  of 
diction,  arts  of  elocution,  the  skill  of  the  orator,  can 
never  produce  such  effects  as  a  simple,  earnest,  expe- 
rienced preaching  of  Christ  crucified.  When  those 
other  influences  become  adjuncts  of  the  Gospel  message, 
its  power  is  increased.  Christ  intends  that  the  highest 
skill  of  the  human  preacher  shall  be  bent  to  give  eflect 
to  his  Gospel.  When  a  Christian  orator  forgets  him- 
self in  his  message,  and  uses  every  eflbrt  of  skilful 
composition  and  effective  delivery  in  order  to  set  forth 
Christ,  a  Christ  whom  he  loves  above  himself,  then  a 
redoubled  power  is  given  to  his  preaching.  Yet  even 
then  it  is,  "  not  by  might  nor  by  power  (human  power) 
but  by  my  spirit  saith  the  Lord.''  And  an  Apostle 
thus  expresses  the  result  of  his  experience,  an  Apostle 

261 


262  PREACHING. 

who  had  studied  eloquence  in  the  highest  school :  "  I 
determined  to  know  nothing  among  you  save  Jesus 
Christ  and  Him  crucified/^ 

The  power  of  preaching  lies  in  a  skilful,  constant, 
faithful,  experienced  proclamation  of  Christ  Jesus. 

This  proclamation  is  to  exhibit  Christ  in  entireness, 
in  his  person,  characteristics,  offices,  and  example. 

In  his  person,  as  the  God-man ;  His  true  Divinity, 
and  actual  manhood ;  the  only  person  of  the  Trinity 
who  has  become  personally  manifest  during  the  medi- 
atorial dispensation.  The  God  of  Adam  and  Ante- 
diluvians ;  of  Noah  and  the  patriarchal  church ;  of 
Abraham  and  the  ancient  church  of  Israel.  Jehovah. 
The  God  of  Providence  and  Grace,  the  actual  Head 
of  the  present  Church,  and  the  Ruler  of  the  present 
age.  The  future  Judge  and  Restorer.  The  author  of 
the  Resurrection;  and  the  giver  of  eternal  life. 

This  personal  Christ  is  man ;  actually,  really ;  not  by 
figure  of  speech.  This  relation  was  decided  on  before 
the  World  was;  prefigured  by  frequent  appearances,  and 
foreshown  by  his  constant  interest  exhibited  in  human 
affairs:  assumed  at  Bethlehem.  His  manhood  as  shown 
by  sympathy,  experience  of  human  wants,  by  fellowship 
in  affections,  in  sufferings,  and  in  temptation :  and  by 
his  death  and  resurrection.  This  manhood  still  existing 
in  all  its  realities.  The  man  Christ  Jesus  is  seated  on 
his  throne  ;  and  the  whole  dispensation  as  thus  linked 
with  the  truth  that  Christ  is  the  God-man. 

His  Characteristics. — All  divine  attributes.  Too 
much  of  their  force  is  lost  w^hen  preached  as  if  they 
were  attributes  of  a  far-off  Being,  an  impersonal  essence, 
a  Being  incomprehensible.     But  Christ  the  Person  is 


ITS  POWER.  263 

the  Being  who  to  us  is  Omnipotent^  Omniscient,  Omni- 
present, Just,  Wise,  Loving,  Truthful.  Each  of  these 
attributes  to  be  pressed  as  characteristic  of  the  God-man, 
with  whom,  as  individuals  under  his  mediatorial  dis- 
pensation, we  have  to  do ;  and  our  relations  to  him  are 
immediate. 

His  Offices,  both  general  and  particular. 

General :  as  Redeemer,  Teacher,  Governor,  for  all. 

Particular:  as  Saviour  of  them  that  believe,  as 
Prophet  teaching  them.  Priest  in  interceding  for  them. 
King  in  ruling  them,  and  controlling  all  things  for  them. 

His  Example,  as  the  actual  standard  and  guide  in 
morals,  for  all  men ;  his  example  the  one  example  of 
obedience  to  the  law ;  a  test  of  sin  ;  his  example  giving 
the  line  of  a  possible  obedience,  because  Christ  was  an 
actual  man ;  an  obedience  which  is  to  be  the  standard 
for  the  final  judgment  of  men.  All  these  topics  have 
also  a  special  relation  to  his  believing  people. 

Laying  such  a  basis  of  truth  a  preacher  will  possess 
power  in  producing  conviction  of  sin;  in  its  various 
aspects,  actual  and  inherited  ;  sins  in  particular;  sinful- 
ness as  a  condition ;  spiritual  ruin  by  sin ;  danger  from 
sin,  and  while  continuing  in  sinful  practices. 

Christ  as  the  end  of  the  Law. 

Preaching  of  the  law  is  necessary  in  order  to  exhibit 
the  character  of  sin  and  our  exposure  to  condemnation. 
But  this  topic,  not  generally  known  as  legal  preaching, 
although  it  may  be  truly  so  called,  possesses  no  vital 
power,  and  is  very  hard  and  dry  unless  one  adds  to  it 
the  true  Gospel  portraits  of  Christ  as  the  Author  of  the 
Law ;  the  God-man  who  enforces  it ;  the  one  who  reme- 


264  PREACHING. 

dies  the  woe  which  sin  has  brought  in ;  and  the  griev- 
ousness  of  sin  in  that  it  offends  and  sets  at  nought  this 
Christ.  *'  Out  of  Christ/^  said  Cecil,  "  God  is  not  even 
intelligible,  much  less  amiable.  Such  men  as  Clarke 
and  Abernethj  talk  sublime  nonsense.  A  sick  woman 
once  said  to  me,  ^  Sir,  I  have  no  notion  of  God ;  I  can 
form  no  notion  of  Him.  You  talk  to  me  of  Him, 
but  I  cannot  get  a  single  idea  that  seems  to  contain  any- 
thing.' ^  But  you  know,'  I  said,  *  how  to  conceive  of 
Jesus  Christ  as  a  man.  God  comes  down  to  you  in 
Him,  full  of  kindness  and  condescension.'  'Ah,  sir,' 
she  replied ;  '  that  gives  me  something  to  lay  hold  on. 
There  I  can  rest.  I  understand  God  in  His  Son.  And 
if  God,'  she  added,  'is  not  intelligible  out  of  Christ, 
much  less  is  He  amiable,  though  I  ought  to  feel  Him 
to  be  so.  He  is  an  object  of  horror  and  aversion  to  me 
corrupted  as  I  am.  I  fear — I  tremble — I  resist — J 
hate— I  rebel.' " 

Job  furnishes  a  true  illustration  when  he  says,  "  I 
have  heard  of  thee  by  the  hearing  of  the  ear,  but  now 
mine  eye  seeth  thee,  wherefore  I  abhor  myself  and 
repent  in  dust  and  ashes."  A  knowledge  of  the  Gospel 
induces  a  deep  sense  of  sin.  A  true  Christian  is  the 
truest  penitent.  Increasing  godliness  produces,  or  at 
least  is  necessarily  accompanied  by,  an  increasing  clear- 
ness in  one's  view  of  the  Gospel,  and  consequently  gives 
an  increasing  sense  of  our  weakness  and  deficiency. 

Such  preaching  has  great  power  when  as  the  next 
step  it  leads  to  faith  in  Christ  for  justification.  Thus : 
under  a  sense  of  sin,  one  longs  to  know  that  the  Saviour 
actually  possesses  both  ability  and  willingness  to  save. 
Your  explanations  of  the  method  of  justification,  which 


ITS  POWER.  265 

is  tlie  substance  of  the  mediatorial  scheme,  will  present 
the  Saviour  in  this  light  as  supremely  able,  and  abso- 
lutely friendly.  Then  an  act  of  faith  in  such  a  Saviour 
becomes  not  only  perfectly  natural,  l^ut  is  impulsive. 

The  power  of  such  preaching  is  shown  by  its  leading 
men  to  reformation  and  sanctification  :  which  are  parts 
of  each  other,  and  of  one  process.  The  preaching  of 
the  Law  produces  no  real  reformation  unless  it  is 
coupled  with  the  presentation  of  a  gracious  Saviour,  as 
a  pure  exemplar ;  and  withal  as  a  sufficient  and  sus- 
taining God. 

His  character. — Consider  its  winning  power,  its 
beauty,  and  attractiveness.  Consider  how  rapidly  ref- 
ormation of  evil  habits  must  proceed  when  a  penitent 
realizes,  and,  as  it  were,  lives  in  the  presence  of  such 
a  Saviour.  Sanctification  is  essentially,  becoming  like 
to  Christ,  an  affectionate  imitation  of  his  example. 
Consider  how  much  this  process  will  be  advanced  by 
our  habitual  representation  of  such  a  character  in  the 
Person  wlio  is  our  Saviour.  The  good  old  illustration 
that  follows  is  none  the  worse  for  its  age,  not  any  the 
less  iinj)ressive  because  it  is  familiar.  The  first  Green- 
land convert  of  the  Moravian  Missionary,  said : 

"  Brethren,  I  have  been  a  heathen,  and  have  grown  old  among 
the  heathen;  therefore  I  know  how  heathens  think.  Once  a 
preacher  came  and  explained  to  us  that  there  was  a  God.  We 
answered,  '  Dost  thou  think  us  so  ignorant  as  not  to  know  that?' 
Another  preacher  began  to  teach  us,  '  You  must  not  steal,  lie, 
nor  get  drunk.'  "We  answered, '  Thou  fool,  dost  thou  think  that 
we  don't  know  that?'  And  thus  we  dismissed  him.  After  a 
time  brother  Christian  Henry  Eauch  came  into  my  hut,  and  sat 
down  by  me.  He  spoke  to  me  nearly  as  follows :  '  I  come  to 
you  in  the  name  of  the  Lord  of  heaven  and  earth.  He  sends 
M  23 


266  PREACHING. 

me  to  let  you  know,  that  he  will  make  you  happy,  and  deliver 
you  from  the  misery  in  which  you  lie  at  present.  To  this  end 
he  hecame  a  man,  gave  his  life  a  ransom  for  man,  and  shed  his 
.  blood  for  us.'  I  could  not  forget  his  words.  Even  while  I  was 
asleep,  I  dreamt  of  that  blood  which  Christ  shed  for  us.  I  found 
this  to  be  something  different  from  what  I  had  ever  heard,  and 
I  interpreted  Christian  Henry's  words  to  the  other  Indians. 
Thus  through  the  grace  of  God,  an  awakening  took  place  among 
ns.  I  say,  therefore,  brethren.  Preach  Christ  our  Saviour,  and 
his  sufferings  and  death,  if  you  would  have  your  words  to  gain 
entrance  among  the  heathen."* 

What  power  for  persuasion  can  compare  with  a 
preaching  of  a  personal  Christ!  Our  personal  rela- 
tions to  him  furnish  a  motive  which  appeals  to  every 
affection  and  emotion  in  turn :  fear,  love,  hope,  am- 
bition, gratitude. 

Consider  the  power  that  lies  in  the  truth,  that  Christ 
is  our  God,  knowing  us  thoroughly,  understanding 
every  turn  of  our  hearts  by  experience,  ever  present  with 
us  as  the  Almighty  Sovereign.  Such  a  representation 
does  not  leave  God  in  remoteness ;  does  not  diminish 
the  impression  of  His  majesty  by  the  feeling  that  we  are 
indefinitely  separated  from  Him.  Such  preaching  re- 
stores for  practical  use,  the  idea  of  personal  unity  in 
the  Godhead,  which  is  lost  when  we  contemj^late  the 
unity  of  the  Godhead  as  a  speculative  idea.  That  is  a 
tri-personal  unity;  and  in  that  sense  beyond  our  ap- 
prehension. But  when  we  contemplate  our  Lord  Christ 
as  God,  this  personal  idea  has  full  effect.  It  brings 
God  near  us.  We  are  placed  in  constant  and  close, 
and  vital  relations  with  Him  :  He  is  God  manifested  ; 
and  He  is  God  who  has  graciously  made  himself  known 

*  Crantz,  History  of  Greenland. 


ITS  POWER.  267 

to  us.  We  depend  on  Him  as  creatures.  We  depend 
on  Him  as  redeemed  men;  on  Him  as  believing  chil- 
dren. A  singular  power  resides  in  preaching  when 
it  represents  the  God-man,  the  Saviour,  the  loving, 
gracious  friend,  as  the  object  of  personal  faith. 

But  whilst  this  theme  is  a  powerful  instrument,  its 
real  spiritual  effectiveness  in  the  pulpit  is  given  only 
by  the  Holy  Ghost.  The  history  of  preaching  mani- 
fests that  the  Holy  Spirit  never  fails  to  make  use  of 
it  as  a  power  in  any  preacher's  hands.  And  experience, 
tested  by  ministerial  work,  undoubtedly  exhibits  the 
fact  that  the  Holy  Spirit  does  not  make  any  other 
theme  powerful  for  the  conversion  of  men,  the  gather- 
ing of  a  Church,  or  the  edifying  of  Saints. 

One  other  thought  is  germane  to  this  topic;  namely, 
that  this  power  in  preaching  is  largely  dependent  upon 
a  minister's  personal  experience.  Human  nature  is  a 
curious  compound.  Credulity  and  incredulity  are  twin 
sisters.  Responding  to  truths  conveyed  by  words,  yet 
men  are  constantly  engaged  in  reading  between  the 
lines;  and  if  the  truths  uttered  can  possibly  be  re- 
garded as  experiments  rather  than  experimental,  a 
majority  of  men  will  cast  them  aside  as  worthless.  We 
are  obliged  to  take  this  peculiarity  into  the  account. 
If  men  see  that  a  preacher  utters  what  he  has  felt, 
advises  to  a  course  which  he  has  already  followed, 
points  to  a  path  over  which  he  looks  back  with  satis- 
faction rather  than  forward  with  speculative  hope ;  if 
he  says,  "come!"  instead  of  "go!"  they  accept 'his 
counsel  with  readiness,  or  if  they  refuse  it,  do  so  with 
hesitation.  There  is  very  much  reality  in  society 
around  us.     And  men  and  women  to  whom  we  preach 


268  PREACHING. 

desire  above  all  things  to  see  the  evidences  of  reality 
in  our  speech.  After  a  sermon  which  contained  a  great 
deal  that  was  practical,  an  old  Christian  whispered  to 
another,  "  He  preaches  well ;  what  a  pity  he  never  felt 
it!'^  The  uncharitableness  of  the  remark  need  not 
hide  the  force  of  the  illustration. 

So  far  then,  and  only  so  far  as  Preaching  is  the 
utterance  of  one's  own  experience,  it  possesses  Power. 

Hence  we  derive  a  reasonable  definition  of 

Unction. 

This  term  so  familiar  to  the  old  French  preachers, 
has  been  variously  defined.  It  is  that  peculiar  power  in 
preaching  which  carries  Gospel  truth  home  to  the  heart. 
I  am  inclined  to  think  that  we  find  the  true  definition 
by  coupling  these  two  thoughts,  now  developed,  namely, 
the  theme,  and  personal  experience.  There  can  be  no 
unction  in  a  sermon,  without  a  presentation  of  the  one 
theme.  But  the  theme  will  have  no  unction  in  its 
presentation  except  on  the  lips  of  one  who  utters  his 
own  deep  and  true  experience  of  it. 

Heard,  in  his  essay,  "  Pastor  and  Parish,"  well  says, 
"  The  mystery  of  preaching  is  this,  that  a  word  should 
be  the  bridge  across  which  spirit  passes  to  hold  com- 
munion with  spirit.  Nor  is  this  all  the  mystery :  the 
same  word  which  heard  by  thousands  is  a  sound  in  the 
ear,  and  nothing  more ;  the  same  pathetic  appeal  which 
in  the  eyes  of  thousands  is  only  a  flash  of  eloquence, 
becomes  to  the  awakened  spirit  a  sight  and  a  sound, 
like  that  which  Saul  alone  understood  and  interpreted, 
when  the  rest  of  the  company  stood  speechless,  hearing 
a  voice,  but  seeing  no  man.  ■   So  the  voice  and  gesture 


UNCTION. 


269 


of  the  preacher  may  be  voice  and  gesture  only  to  a 
church  full  of  people;  but  to  one  prepared  spirit,  it 
may  be  the  Holy  Ghost  speaking  with  power." 

But  we  cannot  look  for  the  grace  of  the  Holy  Ghost 
to  accompany  our  preaching  unless  we  actually  labor  in 
the  use  of  his  theme  and  labor  in  his  line.  "  Between 
spirit  and  spirit  there  is  usually  a  gulf  fixed.  Even 
Christian  people  cannot  always  bridge  it  over."  The 
difficulty  in  preaching  is  to  pass  this  gulf.  And 
preaching  becomes  effective  only  in  proportion  as  it 
becomes  spiritual  communion. 

But  for  spiritual  communion  there  must  necessarily 
be  common  thoughts  on  a  common  theme,  and  a  com- 
parison of  experience.  Consequently  that  which  ren- 
ders Pastoral  visiting  efficient  and  valuable  in  its  place, 
gives  value  to  the  pulpit ;  that  is,  a  communication  of 
experience  as  to  the  things  of  Christ.  Hence  Fenelon 
used  to  say,  "  none  but  Pastors  could  preach."  Heard 
adds,  "  This  spiritual  power  which  is  the  secret  of  all 
true  pulpit  eloquence  comes  not  by  study,  nor  by  prac- 
tice. It  is  only  seen  with  one  who  has  been  tried  and 
tempted,  as  well  as  taught,  in  the  school  of  Christ." 

We  conclude  then,  with  this  definition  of  unction. 
It  is  spiritual  experience  preaching  of  Christ. 


23* 


PREACHING. 


CHAPTER   XVII. 


THE   MATTER   OF   IT. 


In  this  chapter  we  turn  to  a  totally  different  aspect 
of  Preaching :  the  mechanical  structure  of  a  sermon : 
and  first  the  matter  which  is  to  form  it. 

Definition. — The  matter  of  a  sermon  is  the  substance 
of  the  discourse;  that  upon  which  the  mind  of  the 
hearer  is  to  rest,  and  be  exercised ;  which  is  to  excite 
thought;  and  which  is  to  be  remembered.  It  forms 
the  basis  of  instruction,  and  conviction ;  and  out  of  it 
persuasion  is  to  grow. 

A  sermon,  therefore  should  be  full  enough  of  mat- 
ter to  accomplish  these  purposes.  There  must  be 
thought  in  it,  if  one  wishes  the  people  to  think  when 
listening  to  it.  Declamation,  exhortation,  and  the  ex- 
ercise of  imagination,  may  awaken  feeling  or  excite  the 
mind,  but  they  do  not  exercise  it ;  such  influences  will 
not  produce  permanent  effects. 

Matter  does  not  consist  in  quotations  of  passages  of 
Scripture,  nor  in  quotations  from  good  authors ;  but  in 
elaborated  thought.  The  sermon  should  produce  the 
impression  that  what  you  are  preaching  results  from  a 
matured  action  of  your  own  brain  upon  materials  pre- 
sented to  the  people.  Not  much  effect  would  be  pro- 
270 


THE  MATTER   OF  A   SERMON.  271 

duced  by  quoting  three  pages  of  Cruden,  or  a  dozen 
from  any  commentator,  or  by  a  whole  line  of  proof 
texts  on  any  topic.  But  let  the  same  material  be  ar- 
ranged, systematized,  and  jointed  together,  so  that  it 
becomes  the  product  of  the  preacher's  reflection ;  then, 
even  a  valley  of  dry  bones  of  texts,  "  very  many  in 
the  open  valley  and  very  dry,''  will  be  transformed 
into  a  great  army  of  living  thoughts,  for  bone  will  have 
come  to  its  bone,  and  the  skeleton  will  have  flesh  on  it, 
and  a  spirit  of  life  will  have  entered  into  it. 

I  can  well  imagine  that  that  became  one  of  the  most 
eloquent  sermons  ever  preached,  which  was  read  to  his 
examiners  by  a  young  Methodist  Minister,  out  of  the 
v.,  vi.,  and  vii.  chapters  of  S.  Matthew.  He  was  com- 
pelled, unexpectedly,  to  make  an  exhortation  before 
them.  Vainly  looking  for  a  text,  he  turned  from  one 
thought  to  another,  as  he  began  to  read  aloud  the  Ser- 
mon on  the  Mount.  He  did  not  find  his  text.  But  his 
mind  was  so  engaged,  whilst  searching  earnestly  into  the 
meaning  of  each  passage,  and  comprehending  each  verse 
with  new  intensity,  that  he  preached  the  grand  old  ser- 
mon over  to  each  hearer.  A?  he  sat  down,  each  felt  that 
the  matter  of  the  sermon  had  become  the  speaker's  own. 

The  mode  of  obtaining  such  matter  is  by  reading ; 
which  is  the  feeding  of  the  mind :  and  by  meditation ; 
which  is  the  digestion  of  the  mind,  appropriating  and 
making  its  own  what  is  read. 

The  point  is  this :  that  matter  however  obtained,  is 
to  become  the  preacher's  own.  No  man  must  preach 
other  men's  discourses :  nor  even  satisfy  himself  by 
quoting  them.  Heard  says,  "  Plagiarists  steal  thoughts 
as  Gypsies  do  children ;  and  then  disguise  them,  lest 


272  PREACHING. 

they  should  be  recognized/'  "  Many  a  laborious  and 
wearisome  search  after  that  which  might  save  the  time 
and  trouble  of  original  thought,  has  ended  in  the  pro- 
duction of  a  piece  of  vapid  formality,  not  to  be  com- 
pared for  ministerial  efficiency,  with  a  few  pages  of 
honest  though  inexperienced  meditation."  Little  can 
be  got  out  of  the  head,  but  what  has  been  put  into  it. 
It  is  well  to  read  approved  authors ;  but  what  is  read 
should  be  submitted  to  a  process  of  meditative  diges- 
tion, in  order  to  reproduce  it  in  a  new  and  original 
combination.  Every  thinker  has  a  speciality  of  char- 
acter which  will  appear  in  all  he  writes.  Even  borrowed 
thoughts  then  become  his.  His  mode  of  reproduction 
gives  them  originality.  The  golden  vessels  of  the  Sanc- 
tuary lose  nothing  by  passing  through  the  crucible  of 
the  refiner,  and  the  hand  of  the  skilful  moulder.  The 
fine  gold  is  not  changed :  but  the  impress  of  the  new 
workman's  finger  is  left  upon  the  work,  and  it  has  be- 
come an  original.  So  worked  over,  borrowed  thoughts 
possess  a  raciness,  which  no  artifices  of  elocution  applied 
to  borrowed  composition  can  successfully  imitate. 

"A  preacher  who  begins  as  a  copyist  is  never  likely 
to  get  the  better  of  it.  If  he  had  begun  with  a  quarter 
of  an  hour  of  his  own  reflections,  he  would  find,  that, 
with  practice,  the  reflections  would  become  more  varied, 
the  illustrations  more  lifelike,  and  the  style,  if  not  less 
homely  than  at  first,  would  gain  precision  and  force. 
But  the  young  preacher  puts  down  a  dry  stick  instead 
of  a  sapling,  and  need  not  wonder  if  his  dry  stick  does 
not  blossom  and  bear  fruit.''* 

*  Heard,  Pastor  and  Parish. 


ELABORATED    THOUGHT.  273 

Our  Author  is  very  properly  inveighing  against  a 
habit  of  dependence  upon  other  men's  labor.  But  I 
do  not  understand  him  to  condemn  a  habit  of  feedino; 
upon  and  assimilating  in  one's  own  mental  processes 
the  thoughts  of  other  men.  There  is  no  other  process 
indeed  by  which  mental  growth  can  be  produced.  Nor 
in  fact  is  there  anything  under  this  sun  absolutely  new ; 
or  purely  original.  What  was  true  in  Solomon's  age 
is  true  to-day.  Sometimes  the  thinker  may  create 
what  is  new  to  him ;  but  it  may  not  be  new  to  the 
world.  Yet  such  thoughts  are  as  original  with  him, 
as  they  were  to  the  one  who  first  uttered  them.  I 
heard  a  discourse  on  one  of  the  Saviour's  miracles, 
which  contained  a  thought  new,  and  fresh,  and  spark- 
ling with  suggestiveness.  Yet,  when  conversing  about 
it  with  a  scholar  who  is  familiar  with  the  deep  places  of 
patristic  lore,  it  appeared  that  the  same  thought  had 
occurred  to  Saint  Augustine.  The  new  thought  was 
1500  years  old.  JSTevertheless,  it  was  as  original  to  the 
younger  as  to  the  older  Preacher. 

Thoughts  have  been  used  over  and  over  again; 
originated,  if  I  may  so  say,  unnumbered  times.  Like 
the  food  our  bodies  grow  upon,  so  is  mental  pabulum. 
Food  for  our  minds  is  not  created  anew-  for  each  suc- 
cessive generation;  but  it  comes  to  them  in  altered 
forms,  through  those  wonderful  processes  of  mental 
elaboration  which  the  Creator  has  devised.  And  all 
that  the  most  original  mind  can  hope  for  is,  that  every 
thought  it  obtains  from  others  shall  be  so  entirely  made 
its  own  by  meditation,  that  it  shall  honestly  seem  to  be 
original  to  itself.  From  whatever  source  obtained  then 
the  matter  of  our  discourses  is  to  be  elaborated  thought. 


274  PREACHING. 

Amount  of  Matter. 

A  discourse  should  be  full  enough  of  matter  to  sat- 
isfy intelligent  hearers.  But  discretion  is  to  be  shown. 
The  sermon  must  not  seem  to  be  crowded.  If  unfor- 
tunately it  should  be  a  little  too  full,  at  least  avoid 
impressing  that  idea  upon  your  hearers.  Never  make 
an  apology  for  the  length  of  your  sermon.  If  it  be 
too  long  the  people  will  discover  it  soon  enough.  For 
example,  never  say,  "  The  subject  is  so  large,  that  I 
must  strain  your  patience,"  or,  "  I  hope  I  shall  not 
weary  you,"  or,  "  Bear  with  me  a  little  longer ;"  at 
either  of  which  wisely  considerate  suggestions  all  the 
congregation  begin  to  be  restless,  and  most  of  the 
gentlemen  take  out  their  watches,  to  see  how  long 
their  patience  has  been  already  taxed ;  and  to  calculate 
how  much  more  they  can  endure. 

A  Minister  is  not  wise  who  wearies  his  people.  They 
need  food,  and  there  should  be  enough  of  it ;  but  not 
too  much,  so  as  to  disgust,  for  it  is  to  be  digested ; 
and  a  cheerful  spirit  is  a  great  adjunct  to  healthy 
digestion.  Too  much  even  of  a  good  thing  leads  to  a 
mental  revolt.  Some  of  the  Israelites  suffered  from  a 
superabundange  of  quails,  though  those  were  brought 
to  them  on  the  very  winds  of  God.  And  even  God's 
truth,  bountifully  scattered  by  His  Hand,  and  whole- 
some as  it  is  when  thus  diffused,  may,  by  human 
indiscretion,  be  so  concentrated  in  a  discourse,  as  to  lose 
its  wholesomeness.     Bridges  has  well  said  : 

"  It  would  be  well  that  our  discourses  should  be  like  Elihu's — 
full  of  matter :  and  we  must  regret  that  a  good  man  is  not  always 
a  wise  and  a  full  one.     Yet  we  must  remember  our  people's 


DILUTION.  275 

capabilities,  the  limited  nature  of  their  digestive  powers,  and 
the  serious  injury  of  stretching  them  beyond  their  natural  ex- 
ercise. The  principle  of  our  Lord's  instruction  was,  to  'speak 
the  word  unto  the  people,  as  they  wore  able  to  hear  it.'  Had  he 
said  all  that  he  could  have  said,  it  would  have  been  infinitely 
more  than  they  would  have  been  able  to  have  received ;  and 
consequently  the  grand  end  of  his  instruction  would  have  been 
lost.  It  needs  much  prudence  to  select  the  most  appropriate 
instruction," 

Mr.  Cecil  justly  remarks  that  ^'  it  requires  as  much 
reflection  to  know  what  is  not  to  be  put  in  a  sermon, 
as  what  is." 

Dilution. 

We  are  to  avoid  dilution,  '^Milk"  for  babes  and 
'^  meat"  for  men  are  two  different  hinds  of  food,  not  the 
same  food  in  two  different  states.  We  may  boil  the 
meat  to  shreds  until  it  becomes  unfit  to  be  eaten,  but  we 
cannot  make  milk  out  of  it.  Some  men  seem  to  fora^et 
this  fact.  Simplicity  is  not  simpleness.  Simplicity  in 
thought  is  not  meagreness  nor  meanness.  However 
simple,  let  the  matter  be  strong. 

Matter  should  be  suited  to  the  simplest  people ;  but 
this  is  not  done  by  degrading  either  truth,  or  the  man- 
ner of  expressing  it.     Blunt  has  well  said  : 

"It  is  a  mistake,  I  think,  into  which  many  young  Preachers 
fall,  that  they  reckon  upon  the  simple  people  whom  they  have  to 
address,  loving  simplicity  over-much,  and  on  this  account  dilute 
their  divinity  till  it  is  really  too  small  for  babes.  In  almost  all 
congregations  there  are  some  persons  of  liberal  education,  many 
of  shrewd  natural  parts ;  and  it  must  be  always  borne  in  mind 
that  the  Bible,  and  what  relates  to  it,  is  the  whole  compass  of 
every  poor  man's  literature ;  which  is  a  circumstance  that  may 
sometimes  bring  him  nearer  to  his  teacher,  whose  attention  is 
distracted  by  other  subjects,  than  is  suspected.     A  very  humble 


276  PREACHING. 

worshipper  is  capable  of  profiting  by  sound  and  pregnant  argu- 
ments, if  well  put  and  simply  worded ;  and  if  occasionally  you 
leave  him  behind  you,  you  give  him  a  cud  to  chew,  and  induce 
him  to  ask  himself  whether  it  may  not  be  worth  his  while  to  sit 
at  the  feet  of  the  teacher,  instead  of  pushing  him  off  his  chair 
and  taking  his  place.  Nee  mens  hie  sermo.  Baxter,  whose  ex- 
perience of  mankind  with  respect  to  this  question  was  large,  cau- 
tions the  Preacher  against  '  enticing  the  people  to  think  that  he 
is  as  ignorant  as  they,  and  that  they  are  as  worthy  to  be  preachers 
as  he.'" 

St.  Paul  had  meat  for  men  as  well  as  milk  for  babes. 
He  employed  some  "  sayings  hard  to  be  understood/^ 
and  sometimes  was  for  "  leaving  the  principles  of  the 
doctrine  of  Christ  and  going  on  unto  perfection."  We 
must  remember  that  education  is  widely  disseminated 
among  our  people.  The  educated  members  of  our  con- 
gregations require  at  our  hands  more  careful  instruction 
than  any  other  class,  and  probably  a  larger  share  of  it. 
In  fine,  we  must  not  cater  for  any  appetites  exclusively. 


PREACHING. 


CHAPTER   XYIIL 


STYLE. 


Definition. — Style  is  from  the  ancient  Latin,  stylus, 
the  pen :  accommodated ;  that  which  it  wrote  for  that 
which  wrote  it.  Afterwards  the  word  came  to  mean 
the  peculiar  manner  of  writing  or  composition  belong- 
ing to  each  nation  or  person. 

Consequently,  no  invariable  rule  can  be  given  for 
style,  because  it  is  formed  by  the  constitution  of  mind, 
the  character,  or  the  circumstances  of  the  individual. 
It  is  a  matter  of  taste  and  habit.  A  bad  style  may  be 
corrected,  and  ought  to  be :  but  one  must  be  careful, 
when  attempting  to  correct,  not  to  become  an  imitator, 
and  not  to  lose  one's  own,  in  endeavoring  to  follow  an- 
other. 

The  subject  belongs  to  sacred  composition.  A  few 
remarks  are  ventured  here  however,  as  pertinent  to  the 
present  topic ;  some  of  them,  particularly  valuable,  be- 
cause they  were  impressed  upon  my  mind  by  Professor 
Aytoun  (the  Poet),  of  Edinburgh,  when  attending  his 
lectures  on  Belles-Lettres  at  the  University  in  that 
city,  in  1848-9.  Undoubtedly  he  was  the  most  bril- 
liant lecturer  I  ever  listened  to ;  every  thought  whilst 
it  sparkled,  attracted  his  hearers,  not  only  because  it 

24  277 


278  PREACHING. 

seemed  to  be,  but  because  it  was,  a  gem.  Some  of  his 
suggestions  I  am  able  to  repeat,  taking  them  from  notes 
made  at  the  time.  I  add  my  own  comments.  The 
Professor  died  many  years  ago. 

Aim. 

Two  points  are  to  be  aimed  at  in  a  sermon :  Sim- 
plicity and  Point. 

There  are  three  degrees  of  eloquence. 

The  first  aims  only  at  pleasing ;  such  are  panegyrics, 
inaugurals,  and  lectures. 

The  second  aims  both  to  please  and  instruct,  to  in- 
form and  convict,  to  remove  prejudice,  and  lead  a  hearer 
to  embrace  the  speaker's  side;  such  is  especially,  the 
eloquence  of  the  bar,  and  some  of  the  higher  class  of 
lectures. 

The  third  aims  to  interest,  to  convince,  to  lead  to 
sympathy  with  the  speaker,  to  agitate,  and  prompt  to 
act  with  decision.  This  is  the  eloquence  of  the  pulpit : 
and  is  the  highest  kind.     (Aytoun.) 

Simplicity,  is  most  favorable  to  the  development  in  a 
speaker  of  strong  passion,  which  is  necessary  if  he  would 
sway  the  mind. 

Point,  aids  him  in  keeping  his  own  mind  and  his 
hearers'  minds  fixed  on  the  end  to  be  attained;  and 
gives  his  eloquence  more  freedom ;  whilst  its  repeated 
blows  are  more  effective. 

To  attain  simplicity  and  point;  I  recommend  that 
you  have  something  to  say ;  understand  what  you  are 
going  to  say ;  then  say  it. 

The  qualities  requisite  are  these  four :  sound  argu- 
ment ;  clear  method ;  perfect  conviction  on  the  part  of 


STYLE.  279 

the   speaker,   and   the   appearance   of    it;    graces  of 
diction,  style  and  manner. 

His  studies  of  theology  ought  to  enable  a  Clergyman 
to  produce  sound  argument.  Of  clear  method  we  shall 
treat  after  a  while.  Perfect  conviction  on  the  part  of  a 
Minister  is  to  be  taken  for  granted.  The  consideration 
of  graces  of  diction,  style  and  manner  belong  to  the 
subject  of  Rhetoric.  But  a  few  thoughts  as  to  language 
and  rules  of  composition  will  be  pertinent  before  pro- 
ceeding to  consider  the  subject  of  clear  Method. 

Language. — The  English  is  copious,  varied,  capable 
of  all  uses,  appropriate  to  every  purpose  of  the  pulpit. 
Its  chief  sources  are  the  Northern  German,  the  Nor- 
man, and  the  Latin.  It  is  like  the  people  themselves, 
an  amalgamation  of  tongues  as  of  nationalities.  After 
each  conquest  new  words  flowed  into  the  stream  of  lan- 
guage, and  gradually  mingled  with  the  current.  Tliere 
is  in  it  a  representation,  in  words,  of  every  blood  which 
gives  the  peculiar  tinge  of  life  to  the  Anglo-Saxon 
family,  from  northern,  central,  or  southern  Europe. 
The  Prayer  Book,  and  the  translation  of  the  Bible  are 
the  best  illustrations  of  this  pure  English  tongue.  The 
prayer  book  offers  an  illustration,  at  almost  every  page. 
For  example,  let  us  study  the  second  special  prayer  for 
Ash  Wednesday. 

"  O  most  mighty  God,  and  most  merciful  Father,  who  hast 
compassion  upon  all  men  and  hatest  nothing  that  thou  hast  made  ; 
who  would'st  not  the  death  of  a  sinner,  but  rather  that  he  should 
turn  from  his  sin,  and  be  saved ;  mercifully  forgive  us  our  tres- 
passes ;  receive  and  comfort  us,  who  are  grieved  and  wearied 
with  the  burden  of  our  sins.  Thy  property  is  always  to  have 
mercy;  to  thee  only  it  appertaineth  to  forgive  sins.  Spare  us 
therefore,  good   Lord,  spare  thy  people,  whom   thou  hast  re- 


280 


PREACHING. 


deemed ;  enter  not  into  judgment  with  thy  servants,  who  are  vile 
earth,  and  miserable  sinners ;  but  so  turn  thine  anger  from  us, 
who  meekly  acknowledge  our  vileness,  and  truly  repent  us  of  our 
faults,  and  so  make  haste  to  help  us  in  this  world,  that  we  may 
ever  live  with  thee  in  the  world  to  come  ;  through  Jesus  Christ 
our  Lord.     Amen." 


mighty  is 

Gothic. 

grieved  is 

French  or  Latin. 

merciful, 

Low  Lat. 

wearied. 

Anglo-Sax.  (wearig). 

compassion, 

Latin. 

burdened. 

Anglo-Sax.  (byrden). 

Latest, 

Gothic. 

property. 

French. 

wouldest, 

Germ.  Lat.  (wol  vol). 

appertaineth 

,  Latin. 

death, 

Anglo-Sax.  (dead-ian). 

spare. 

Anglo-Sax.  (sparien) 

sinner, 

Anglo-Sax. 

vile, 

Anglo-Sax.  or  Lat. 

rather, 

Anglo-Sax.  (rath). 

miserable, 

Latin. 

turn. 

Anglo-Sax.  (tyrn-an). 

fault. 

Latin. 

saved. 

Greek  or  Latin. 

make, 

Anglo-Sax. 

forgive, 

Anglo-Sax.  (for-gif-an). 

haste, 

German. 

trespasses. 

French. 

help. 

Gothic, 

receive. 

French. 

•world. 

Anglo-Sax.  (woruld). 

comfort. 

Mid.  Latin. 

Of  twenty-seven  principal  words  in  this  Collect,  six- 
teen are  Anglo-Saxon  or  Northern  German.  The  curi- 
ous mingling  of  national  languages  is  also  to  be  noted. 

In  the  choice  of  language,  it  is  to  be  noted,  that  Saxon 
words  are  used  for  strength,  simplicity,  and  precision. 

Latin  words  are  generally  used  for  ornament,  de- 
scription, figures  of  speech,  expansion,  and  illustration. 
As  for  example,  the  following  "  Johnsonianism" — Pope 
versus  Dryden — 


"In  acquired  knowledge,  the  superiority  must  be  allowed  to 
Dryden,  whose  education  was  more  scholastic.  The  notions  of 
Dryden  were  formed  by  comprehensive  speculation  ;  those  of 
Pope  by  minute  attention.  There  is  more  dignity  in  the  knowl- 
edge of  Dryden,  and  more  certainty  in  that  of  Pope. 

"  The  style  of  Dryden  is  capricious  and  varied ;  that  of  Pope 
is  cautious  and  uniform.  Dryden's  page  is  a  natural  field,  rising 
into  inequalities,  and  diversified  by  the  varied  exuberance  of 


ANGLO-SAXON  LANGUAGE.  281 

abundant  vegetation ;  Pope's  is  a  velvet  lawn,  shaven  by  the 
scythe,  and  levelled  by  the  roller. 

"  Dryden  is  read  with  frequent  astonishment,  and  Pope  with 
perpetual  delight."  (Johnson.) 

Saxon  is  the  best  for  the  people ;  most  easily  under- 
stood by  all;  specially  liked  by  children.  It  is  the 
basis  of  popular  language.  Observe  the  following 
specimen  of  pure  Saxon  by  a  Scotch  poet  who  came 
from  among  the  people  : 

"The  Early  Dead. 

"  But  still  the  dead  shall  more  than  keep 
The  beauty  of  their  early  sleep  : 
Where  comely  looks  shall  never  wear 
Uncomely,  under  toil  'an  care. 
The  fair  at  death  be  always  fair : 
Still  fair  to  living  thought  'an  love, 
'An  fairer  still  to  God  above. 

Than  when  they  died  in  beauty." 

Wonderfully  strong,  because  there  is  not  one  Latin 
word  in  the  whole  stanza ! 

Note  the  difference  in  strength  between  Saxon  and 
Latin,  in  the  following  synonymes : 


Eest. 

Repose. 

Work.  (Goth.) 

Labor. 

Go  back. 

Retrograde. 

Sin. 

Transgression. 

Sinner. 

Transgressor. 

Turn. 

Reverse. 

I  give   you   the   same   thought  in  two  languages. 
"  Repress  thy  desires,  delay  thy  footsteps,  and  medi- 

24* 


282  PREACHING. 

tate,  O  insensate  transgressor !"  (Latin.)  "  Stop,  poor 
sinner !     Stop,  and  think  V^  (Saxon.) 

Short  words  have  the  most  strength.  Let  the  plain- 
est and  simplest  be  used.  In  fine,  use  an  Anglicized 
Saxon.  Our  translators  of  Scripture  scarcely  ever  use 
words  beyond  a  trisyllable  in  length.  "  In  proportion 
as  men  have  real  and  undoubted  scholarship  do  they 
study  a  Saxon  style  and  homely  illustration.^' 

Technicalities,  theological  phrases,  and  professional 
forms  of  expression  are  to  be  avoided ;  except  when 
precision  in  theological  statement  is  required.  The 
language  of  the  pulpit  and  the  language  of  the  people 
are  too  often  different  languages.  We  hardly  realize 
how  many  of  our  hearers  are  ignorant  of  the  simplest 
ideas  in  the  language  of  religion.  Many  a  time  we 
preach  to  them  in  an  unknown  tongue. 

Being  in  South  Carolina,  in  the  pine  woods,  some 
twenty-five  years  ago,  I  met  a  Presbyterian  Clergy- 
man, who  gave  a  curious  illustration  of  this  point. 
One  of  his  constant  hearers  was  a  learned  and  intelli- 
gent (?)  physician.  This  gentleman  came  to  him  one 
day,  and  said,  "  My  dear  friend,  you  will  pardon  me, 
I  hope,  for  the  suggestion,  but  really  sometimes,  I 
think  that  it  would  be  well  if  you  gentlemen  of  the 
Clergy  would  study  a  little  more  physiology.^'  "  How 
so  ?"  answered  my  friend.  ^^  Why,''  said  he,  "  I  have 
been  listening  to  you  a  long  while,  and  I  like  to  hear 
you.  But  you  often  recommend  your  hearers  to  get  a 
new  heart.  Do  you  know  that  that  operation  would 
kill  the  patient  ?" 

We  may  ponder  Avith  profit  Macaulay's  eulogium  on 
the  style  of  the  Liturgy ^  1689  : 


LANGUAGE.  283 

"  To  rewrite  the  Prayer  Book  was  a  bold  undertaking,  for  in 
general  the  style  of  that  volume  is  such  as  cannot  be  improved. 
The  English  Liturgy  indeed  gains  by  being  compared  even  with 
those  fine  ancient  liturgies  from  which  it  is  in  a  great  extent 
taken.  The  essential  qualities  of  devotional  eloquence,  concise- 
ness, majestic  simplicity,  pathetic  earnestness  of  supplication, 
sobered  by  a  profound  reverence,  are  common  between  trans- 
lations and  the  originals.  But  in  the  subordinate  graces  of 
diction  the  originals  must  be  allowed  to  be  far  inferior  to  the 
translations." 

He  proceeds  to  give  the  reason,  namely,  that  the 
technical  language  of  Christianity  did  not  pass  into 
the  Latin  until  Latin  was  becoming  barbarous:  but 
the  technical  language  of  Christianity  was  found  in 
the  Saxon  and  the  Norman  before  the  union  of  the 
two  had  produced  the  Anglo-Saxon  language,  which  is 
superior  to  either.     A  very  profound  observation. 

"  The  diction  of  our  Book  of  Common  Prayer,"  he  continues, 
"has  directly  or  indirectly  contributed  to  form  the  diction  of 
almost  every  great  English  writer,  and  has  extorted  the  admira- 
tion of  the  most  accomplished  infidels,  and  of  the  most  accom- 
plished non-conformists ;  of  such  men  as  David  Hume  and 
Kobert  Hall." 

I  give  as  a  contrast  and  a  warning  some  illustrations 
of  amplification  and  turgid  weakness  versus  conciseness 
and  strength. 

Macaulay  says,  "  The  Doctors  of  the  Jerusalem 
Chamber  voted  the  Collects  too  short  and  too  simple : 
and  Patrick  was  intrusted  Avith  the  duty  of  expanding 
and  ornamenting  them.  In  one  respect  the  choice 
seems  to  have  been  unexceptionable;  for  if  we  may 
judge  by  the  way  in  which  Patrick  paraphrased  the 
most  sublime  Hebrew  poetry,  we  shall  probably  be  of 


284  PREACHING. 

opinion  tnat  whether  he  was  or  was  not  qualified  to 
make  the  Collects  better,  no  man  that  ever  lived  was 
more  competent  to  make  them  longer  !" 

"  He  maketh  me  to  lie  down  in  green  pastures :  he  leadeth  me 
beside  the  still  waters." 

Commentary. 
"  For  as  a  good  shepherd  leads  his  sheep  in  the  violent  heat  to 
shady  places,  where  they  may  lie  down  and  feed  (not  in  parched, 
but)  in  fresh  and  green  pastures  ;  and  in  the  evening  leads  them 
(not  to  muddy  and  troubled  waters,  but)  to  pure  and  quiet 
streams  :  so  hath  he  already  made  a  fair  and  plentiful  provision 
for  me  ;  which  I  enjoy  in  peace  without  any  disturbance."* 

"  I  charge  you,  O  daughters  of  Jerusalem,  if  ye  find  my  be- 
loved, that  ye  tell  him,  that  I  am  sick  of  love." 

Paraphrase. 
"  So  I  turned  myself  to  those  of  my  neighbors  and  familiar 
acquaintance,  who  were  awakened  by  my  cries  to  come  and  see 
what  the  matter  was  ;  and  conjured  them,  as  they  would  answer 
it  to  God,  that  if  they  met  with  my  beloved,  they  would  let  him 
know— what  shall  I  say?  what  shall  I  desire  you  to  tell  him? 
but  that  I  do  not  enjoy  myself,  now  that  I  want  his  company  : 
nor  can  be  well,  till  I  recover  his  company  again. "■{- 

'*  What  is  thy  beloved  more  than  another  beloved,  O  thou 
fairest  among  women  ?  what  is  thy  beloved  more  than  another 
beloved,  that  thou  dost  so  charge  us  ?" 

Paraphrase. 
"  And  some  of  them  had  so  much  compassion  upon  me,  as  to 
interest  themselves  so  far  in  my  sorrows,  as  to  inquire  into  the 
cause  of  them  ;  and  how  they  might  be  assistant  unto  me  in 
their  cure;  for  they  asked  me,  Wherein  doth  thy  beloved  excel 
other  excellent  persons?  he  is  very  lovely,  no  doubt,  because 
beloved  of  thee,  who  art  the  most  amiable  of  all  other  women  ; 

*  Patrick's  Commentary,  Psalm  xxiii.  2. 
t  Canticles  v.  8. 


RULES  OF  COMPOSITION.  285 

but  what  is  his  pre-eminence,  wherein  do  those  who  are  worthy 
of  the  greatest  love,  fall  short  of  him?  that  thou  art  thiis 
solicitous  about  him,  and  layest  such  a  severe  charge  upon  us, 
to  assist  thee  in  thy  search  of  him  ?"* 

Rules  of  Composition. 

Discourse  is  composed  of  sentences. 

A  sentence  is  that  form  of  speech  which  has  a  be- 
ginning and  an  end  within  itself,  and  of  such  a  length 
that  it  may  be  easily  comprehended.  (Aytoun.) 

Kinds. — Sentences  are  either  simple  or  compound. 

In  a  simple  sentence,  the  whole  meaning  is  conveyed 
without  any  division.  A  simple  sentence  is  best  ex- 
pressed in  Saxon,  It  is  altogether  the  best  form  of 
sentence. 

In  a  compound  sentence,  the  meaning  is  conveyed  by 
parts ;  but  no  perfect  sentence  conveys  more  than  two 
ideas,  or  has  m.ore  than  two  parts. 

Punctuation  is  important,  to  aid  in  determining  the 
character  and  length  of  a  sentence.  A  Colon  (:)  marks 
the  end  and  completion  of  one  idea.  A  Semicolon  (;) 
the  subdivision  of  an  idea.  Consequently  no  good 
sentence  contains  more  than  one  colon  (:) ;  and  although 
a  semicolon  (;)  may  be  repeated,  it  cannot  be  very  fre- 
quently repeated  in  a  sentence  without  leading  to  am- 
biguity and  heaviness.  A  dash  ( — )  is  used  to  denote 
a  sentence  within  a  sentence;  a  sentence  interjected.  It 
is  allowable,  but  rarely.  It  is  dangerous.  Its  frequent 
use  indicates  a  careless  thinker,  a  mind  wandering  from 
the  thought.  (Aytoun.)  A  comma  (,)  denotes  a  pause 
in  thought.    A  period  (.)  marks  the  close  of  a  sentence. 

*  Canticles  v.  9. 


286  PREACHING. 

Whenever  a  sentence  cannot  be  easily  punctuated,  it  is 
not  clear,  nor  well  formed. 

As  an  illustration  of  the  value  of  punctuation,  and 
also  as  an  exercise  in  the  art  to  those  who  desire  to  try 
their  skill,  I  give  the  following  extracts.  The  same 
passages,  correctly  punctuated,  will  be  found  elsewhere. 

Punctuation. 
Atheism. 
"I  confess  it  is  not  a  wicked  man's  interest  if  he  resolve  to 
continue  such  that  there  should  be  a  God  but  then  it  is  not 
men's  interest  to  be  wicked  It  is  for  the  general  good  of  human 
society  and  consequently  of  particular  persons  to  be  true  and 
just  it  is  for  men's  health  to  be  temperate  and  so  I  could  in- 
stance in  all  other  virtues  but  this  is  the  mystery  of  atheism 
men  are  wedded  to  their  lusts  and  resolved  upon  a  wicked  course 
and  so  it  becomes  their  interest  to  wish  there  were  no  God  and 
to  believe  so  if  they  can." — Tillotson,  i.  369. 

Interior  of  St.  MarWs  Church. 
"  The  light  fades  away  into  the  recess  of  the  chamber  towards 
the  altar  and  the  eye  can  hardly  trace  the  lines  of  the  bas-relief 
behind  it  of  the  baptism  of  Christ  but  on  the  vaulting  of  the 
roof  the  figures  are  distinct  and  there  are  seen  upon  it  two  great 
circles  one  surrounded  by  the  '  Principalities  and  Powers  in 
heavenly  places'  of  which  Milton  has  expressed  the  ancient 
division  in  the  single  massy  line 

^Thrones  Dominations  Princedoms  Virtues  Powers' 

and  around  the  other  the  Apostles  Christ  the  centre  of  both  and 
upon  the  walls  again  and  again  repeated  the  gaunt  figure  of  the 
Baptist  in  every  circumstance  of  his  life  and  death  and  the 
streams  of  the  Jordan  running  down  between  their  cloven  rocks 
the  axe  laid  to  the  root  of  a  fruitless  tree  that  springs  upon  their 
shore  '  Every  tree  that  bringeth  not  forth  good  fruit  shall  be 
hewn  down  and  cast  into  the  fire'  Yes  verily  to  be  baptized  with 
fire  or  to  be  cast  therein  it  is  the  choice  set  before  all  men." — 
Raskin's  Stones  of  Venice. 


RULES   OF  COMPOSITION.  287 

Tales  of  a  Traveller. 

''  The  carriage  had  driven  up  The  wheels  turning  on  patent 
axles  without  rattling  the  body  hanging  so  well  on  its  springs 
yielding  to  every  motion  yet  protecting  from  every  shock  the 
ruddy  faces  gaping  from  the  windows  sometimes  of  a  portly  old 
citizen  sometimes  of  a  voluminous  dowager  and  sometimes  of  a 
fine  fresh  hoyden  just  from  boarding-school  And  then  the  dickeys 
loaded  with  well-dressed  servants  beef-fed  and  blufi"  looking  down 
from  their  heights  with  contempt  on  all  the  world  around  pro- 
foundly ignorant  of  the  country  and  of  the  people  and  devoutly 
certain  that  every  thing  not  English  must  be  wrong."— Irving, 
Popkins  Family. 

Advertisemetit  in  the  Times. 

"  Kooms  to  let  No  6  Piccadilly  for  single  gentlemen  13  feet 
long  by  8  feet  wide." 

It  is  important  to  vary  the  forms  of  sentences  in  a 
discourse.  A  succession  of  short  sentences  wearies  the 
hearer ;  so  does  a  succession  of  long  sentences.  There- 
fore forms  of  sentences  should  be  judiciously  varied. 

A  perfect  sentence  is  an  epitome  of  a  perfect  dis- 
course. Four  qualities  are  requisite  to  it.  The  first 
relates  to  ideas :  the  other  three  to  lanffuatre. 

1.  Unity  of  idea  or  thought. 

2.  Clearness. 

3.  Strength. 

4.  Harmony  of  language. 

Unity  of  thought  or  idea. — The  very  nature  of  a 
sentence  implies  that  only  one  thought  is  expressed  by 
it.  Composition  may  be  termed  painting  for  the  ear. 
Therefore  it  should  be  regarded  as  picture  writing. 
Consequently,  "  a  sentence  should  never  contain  more 
ideas  than  the  eye  could  see  at  one  time  from  one 
point,  if  it  were  a  painting  and  the  ideas  were  objects."* 

*  Rev.  Dr.  Muhlenberg  at  the  Flushing  Institute. 


288  PREACHING. 

The  language  which  expresses  that  one  thought 
should  be  clear;  absolutely  transparent.  The  order 
of  words  should  be  such  as  to  allow  of  no  ambiguity. 
A  writer  must  take  care  that  the  hearer  not  only  may, 
but  that  he  must  understand.  Ambiguity  is  a  grave 
fault  in  any  writing  except  that  of  a  sphinx ;  a  very 
grave  fault  in  the  sentences  of  a  sermon.  Ambiguity 
may  arise  sometimes  from  the  choice  of  words ;  as,  for 
example,  from  a  misuse  of  apparent  synonym es.  But, 
commonly,  it  arises  from  a  faulty  arrangement  of  words, 
or  of  the  members  of  a  sentence. 

Words  or  members  of  a  sentence  which  are  the  most 
nearly  related,  should  always  be  placed  as  near  to  each 
other  as  possible.  Adverbs  should  be  as  close  as  pos- 
sible to  the  words  they  qualify.  A  useless  repetition 
of  particles,  or  pronouns,  will  produce  ambiguity. 

Precision  should  be  sought  in  every  sentence ;  and  it 
should  express  neither  more  nor  less  than  is  intended. 

To  attain  strength  of  expression,  let  the  idea  be 
thought  out  clearly ;  then  written  in  the  clearest  lan- 
guage, which  is  always  the  strongest.  The  sentence 
sliould  be  divested  of  all  redundant  words ;  that  is,  of 
all  words  which  are  not  necessary  to  convey,  or  to  add 
real  importance  to,  the  meaning.  Strength  in  composi- 
tion may  be  acquired  by  avoiding  two  errors,  first,  re- 
dundancy and  pleonasm ;  that  is,  too  many  words,  and 
a  repetition  of  the  same  words  :  second,  tautology ;  that 
is,  the  repetition  of  the  same  idea  in  different  words. 

The  application  of  these  principles  is  a  difficult  task, 
and  will  try  the  sincerity  of  a  sermonizer.  But  as  no 
preacher  has  a  right  to  impose  crude  thoughts  upon  his 
auditors,  so  no  preacher  has  a  right  to  present  to  his 


RULES   OF  COMPOSITION.  289 

people  a  sermon  which  is  a  crudity  in  composition. 
Professor  Ay  ton  n  recommended^  and  every  sincere 
writer  will  certainly  endeavor  to  practise,  the  following 
rules : 

Review  every  sermon  before  preaching  it;  and  strike 
out  all  words  which  do  not  convey  an  idea.  This  is 
what  surgeons  call  heroic  practice ;  but  such  use  of  the 
knife  Avill  lengthen  the  life  of  a  sermon. 

Strike  out  every  phrase  which  repeats  the  idea  in 
different  words.  Scarcely  less  heroism  is  needed  for 
this  process. 

Strike  out  all  words  which  do  not  add  to  the  idea. 

By  this  time  your  sentences  will  have  been  consider- 
ably, perhaps  sufficiently  reduced  in  number ;  and  will 
have  become  clear  in  expression.  Avoid  the  use  of 
small  words,  unless  they  are  really  necessary.  For  ex- 
ample, the  appellative  "  and"  will  weaken  style  if  it 
occurs  too  frequently.  It  may  be  an  important  word 
however,  when  each  object  is  to  be  considered  sepa- 
rately :  as  for  example,  ^^  Ye  cannot  serve  God  and 
Mammon."  In  this  sentence,  "  ancV^  is  the  emphatic 
word.  The  idea  is  that  God  and  Mammon  cannot 
be  served  at  the  same  moment.  It  is  obvious  that  a 
person  may  serve  God  at  one  time,  and  Mammon  at 
another. 

As  a  valuable  specimen  of  a  style,  in  which  the  form 
of  sentences  varies,  and  each  sentence  possesses  unity, 
w^hilst  all  are  clear,  strong,  and  harmonious,  let  the  fol- 
lowing passage  from  Macaulay  be  studied : 

^^TUlotson's  style.— Oi  all  members  of  tlie  Low  Church  party 
Tillotson  stood  highest  in  general  estimation.     As  a  preacher  he 
was  thought  by  his  cotemporaries  to  have  surpassed  all  rivals 
N  25 


290  PREACHING. 

living  or  dead.  Posterity  has  reversed  this  judgment  (reversed?). 
Yet  Tillotson  keeps  his  phice  as  a  legitimate  English  Classic. 
His  highest  flights  were  indeed  far  below  those  of  Taylor,  of 
Barrow,  and  of  South  :  but  his  oratory  was  more  correct  and 
equable  than  theirs.  No  quaint  conceits,  no  pedantic  quotations 
from  Talmudiats  and  scholiasts,  no  mean  images,  buffoon  stories, 
scurrilous  invectives,  ever  marred  the  effect  of  his  grave  and 
temperate  discourses.  His  reasoning  was  just  sufficiently  pro- 
found and  sufficiently  refined,  to  be  followed  by  a  popular  audi- 
ence with  that  slight  degree  of  intellectual  exertion  which  is  a 
pleasure.  His  style  is  not  brilliant,  but  it  is  pu?e,  transparently 
clear,  and  equally  free  from  the  levity  and  from  the  stiffness 
which  disfigure  the  sermons  of  some  eminent  divines  of  the 
seventeenth  century.  He  is  always  serious;  yet  there  is  about 
his  manner  a  certain  graceful  ease  which  marks  him  as  a  man 
who  knows  the  world,  who  has  lived  in  populous  cities  and  in 
splendid  courts,  and  who  has  conversed  not  only  with  books,  but 
with  lawyers  and  merchants,  wits  and  beauties,  statesmen  and 
princes.  The  greatest  charm  of  his  compositions,  however,  is 
derived  from  the  benignity  and  candor  which  appear  in  every 
line,  and  which  shone  forth  not  less  conspicuously  in  his  life, 
than  in  his  writings."* 

Harmony  of  language  is  agreeable  to  the  hearers.  It 
adds  to  impressiveness,  when  it  is  natural.  It  is  de- 
structive to  effect  whenever  it  is  labored,  or  leaves  an 
impression  that  the  speaker  is  seeking  after  it.  In  a 
degree  it  may  be  desired  by  a  preacher.  Harmony 
arises  from  the  choice  of  words ;  and  from  the  colloca- 
tion and  distribution  of  members  of  a  sentence.  Yowel 
sounds  are  always  pleasing  to  the  ear.  Consonants  are 
strong.  Long  words,  if  not  too  long,  are  agreeable. 
Short  Avords  are  more  nervous.     (Aytoun.) 

Beauty  arises  from  a  balancing  of  parts  in  a  sentence. 
The  pauses  in  a  discourse  should  be  arranged  so  as  to 

*  Macaulay's  England,  1856,  p.  424. 


CLEAR   METHOD.  291 

give  musical  proportion.  The  distribution  of  sentences 
should  be  such,  that  the  sermon  may  be  easily  pro- 
nounced. An  occasional  discord  is  equally  n-ecessary ; 
for  its  resolution  into  harmony,  as  in  music,  increases 
the  influence  of  the  harmony,  by  the  relief  and  contrast 
afforded.  Too  much  harmony  tires  and  nauseates. 
Gibbon's  style  is  an  illustration  of  both  good  and  faulty 
harmony.  In  general,  his  constant  antitheses,  and  the 
musical  rhythm  of  his  sentences  wearies,  whilst  it 
charms. 

Clear  Method. 

A  discourse  is  a  compound  of  sentences.  Conse- 
quently similar  rules  apply  to  the  structure  of  a  dis- 
course. The  requisites  are  unity,  perspicuity,  order, 
and  naturalness. 

The  first  requisite  of  a  discourse  is  Unity  of  design. 
Blair's  rule  is  to  be  followed ;  '^  to  take  one  idea  and 
stick  to  it."  Leave  one  impression  on  the  hearer's 
mind.  There  should  be  one  leading  topic  in  every 
good  discourse.  All  parts  should  tend  to  that.  All 
subordinate  thoughts  should  rise  out  of  it.  All  pro- 
posed action  should  be  suggested  by  it.  Every  good 
sermon  is  therefore  capable  of  receiving  a  title ;  a  name 
which  will  be  characteristic,  and  describe  all  its  features ; 
by  which  it  may  be  known  from  all  other  discourses. 
A  good  title  is  brief.  Tillotson  and  Jortin  do  not  give 
names  to  their  discourses :  but  in  this  they  differ  from 
almost  all  other  principal  writers,  such  as  Chalmers,  for 
example.  Bradley's  titles,  in  his  volumes  of  sermons, 
are  models  of  terseness  and  appropriateness.  Each 
presents  the  salient  truth  of  the  discourse ;  and  of  sixty 


292  PREACHING. 

on  a  variety  of  subjects,  the  titles  are  generally  in  three 
words :  in  no  instance  more  than  seven. 

Unity  should  be  also  observed  in  the  parts  of  a 
sermon.  There  should  be  no  jumbling  of  instruction, 
argument,  and  exhortation.  Each  part  should  have  a 
distinct  design,  and  accomplish  it,  being  kept  distinct 
and  separate  from  every  other  part.  Occasionally, 
under  an  impulse  of  the  theme,  exhortation  will  follow 
immediately  upon  instruction  or  argument :  but  gen- 
erally, exhortation  should  be  the  climax  of  discourse, 
following  after  and  naturally  flowing  out  from  them. 

By  perspiGuity  is  meant  clearness,  transparency  in 
the  object  of  the  discourse.  As  in  a  sentence  so  in  a 
whole  sermon,  let  the  writer  be  sure  that  he  compre- 
hends what  he  designs  to  say,  before  attempting  to  say 
it.  Quintilian's  rule  is  excellent:  Nobis  prima  sit 
vii'tus  iJerspicuitas.  Propria  verba;  rectus  ordo ;  non 
in  longum  dilata  condusio;  nihil  neque  desit,  neque 
superfluat.  For  us  preachers  a  first  rule  is  perspicuity. 
Aj^propriate  words;  a  riglit  order;  a  conclusion  not 
long  delayed.  Nothing  wanting,  nothing  superfluous. 
We  speak  to  be  understood.  Let  us  determine  not 
only  that  the  hearer  may,  but  that  he  must  understand 
us.  It  is  well  to  endeavor  when  writing  a  sermon  to 
put  one's  self  in  the  hearer's  place:  and  to  try  the 
effect  of  an  argument  or  exhortation,  by  imagining 
one's  self  listening  to  it.  Some  noted  writer  was  ac- 
customed to  practise  upon  a  confidential  servant,  by 
reading  to  him  his  theses.  We  suppose  that  the  ser- 
vant's wages  must  have  been  large :  but  it  is  said  that 
his  shrewdness  often  afforded  his  master  valuable 
criticisms.     It  would  be  well  for  a  Clergyman  to  enlist 


CLEAR  METHOD.  293 

a  charitable  friend  occasionally  in  a  similar  service. 
One  well  says,  ^^  What  is  written  at  first  for  our  own 
sake,  should  be  written  a  second  time  for  the  sake  of 
others."  Perspicuity  in  argument,  or  in  instruction, 
will  not  admit  of  much  mingling  of  those  purposes.  In- 
struction and  exhortation  are  out  of  place  in  the  midst 
of  an  argument.  They  offend  and  disappoint  because 
they  are  unexpected:  and  consequently  produce  no 
good  result.  So,  to  break  in  upon  a  passionate  appeal 
by  a  set  argument  will  destroy  them  both. 

Order,  in  a  discourse  is  of  great  importance.  It  is 
necessary  to  a  thorough  treatment  of  a  subject.  The 
want  of  completeness  in  sermons  is  due,  not  so  often 
to  want  of  correct  views  or  of  ability  to  express  them, 
as  to  confusion  in  arrangement  of  thought,  or  want  of 
arrangement.  Perhaps  a  writer  is  carried  along  by 
one  idea  and  its  accessories.  He  follows  it  out  without 
regard  to  unity.  He  lets  his  mind  run  away  with  him 
whilst  he  drops  the  reins.  He  suddenly  finds  himself 
at  the  end  of  his  hour,  whilst  the  most  important  sug- 
gestions of  his  subject  are  still  unnoticed.  It  is  the  old 
story  of  Phaeton  in  the  chariot  of  the  Sun.  Swiftly  as 
the  hours  run,  he  outruns  them  all,  and  plunges  over 
the  edge  of  his  topic,  leaving  his  hearers  in  profound 
darkness  as  to  it.  I  have  heard  such  a  sermon.  The 
preacher  rambled  on  extemporaneously  for  nearly  an 
hour,  most  pleasantly  it  is  true ;  when,  recalled  by  the 
clock,  he  hastily  announced  that  on  the  next  occasion 
he  would  preach  upon  the  text. 

Sometimes  a  Preacher,  allowing  himself  in  an  equally 
unjustifiable  fault,  runs  hither  and  thither,  like  a  care- 
less child  in  a  flower  garden,  picking  ideas  without 
25* 


294  PREACHING. 

purpose  or  plan.  Instead  of  offering  to  his  people  a 
bouquet  carefully  arranged  to  be  enjoyed,  his  scattered 
thoughts  are  given  loosely  and  loosely  held,  and  are 
soon  trampled  under  foot  and  forgotten.  The  diffi- 
culty of  recollecting  sermons  arises  from  this  fault. 
Congregations  need  to  be  led  through  a  topic  in  some 
clear  order ;  their  minds  kept  upon  a  track,  so  distinct 
that  they  can  see  and  feel  it,  and  when  reviewing  it  be 
able  easily  to  retrace  their  steps.  They  will  not  other- 
wise follow,  and  cannot  remember.  It  is  not  always 
necessary  to  specify  each  step  in  the  line  of  thought  by 
numbers  or  symbolic  words.  Milestones  and  fences  do 
not  make  a  road.  They  are  helps  and  conveniences  to 
a  traveller.  So  the  road  along  which  the  hearer  is  to 
travel  is  not  made  by  guide  posts,  or  cabalistic  words 
of  minute  divisions,  but  it  is  a  line  of  thought.  If 
the  successive  steps  of  it  are  clear  to  the  speaker,  they 
will  be  clear  to  the  hearer.  Not  seldom  the  announce- 
ment of  a  minute  analysis  of  a  subject  will  tire,  if  it 
does  not  confuse,  a  listener. 

Naturalness, 

All  natural  discourse  is  impressive.  No  sermon 
can  be  effective  which  is  or  seems  to  be  strained  or 
affected.  Naturalness  in  the  pulpit  is  worth  more  than 
learning,  talent,  or  oratory,  without  it.  A  hearer 
should  feel  that  the  speaker  himself  is  speaking.  This 
art  is  not  the  imitation  of  nature.  The  art  of  speak- 
ing, I  define  as,  letting  nature  speak.  Each  speaker 
has  a  method  and  style  of  his  own ;  which  is  more 
effective  than  any  that  he  can  borrow :  if,  for  no  other 
reason,  because  he  is  used  to  using  it.     David  with 


CLEAR   METHOD.  295 

sling  and  stone  is  a  match  for  the  Philistine :  in  SauFs 
armor  he  had  been  but  a  dead  man.  So  let  each  speak 
his  own  thoughts,  in  the  way  that  nature  prompts. 

But  nature  should  be  educated.  It  is  possible  to 
correct  errors  in  style  without  destroying  its  native 
qualities.  A  Clergyman's  aim  should  be,  whilst  avoid- 
ing faults  in  his  method  of  writing  or  speaking,  such 
as  all  right  training  will  point  out,  to  retain  that  natu- 
ralness of  style  which  individualizes  him,  and  in  the 
use  of  which  alone  he  can  exhibit  strength. 


Note. — The  following  are  the  passages  referred  to 
on  pages  286,  287  of  these  Lectures.  Each  is  here 
given  according  to  the  punctuation  of  the  Author : 

Punctuation. 
Atheis7n. 
"  I  confess  it  is  not  a  wicked  man's  interest,  if  he  resolve  to 
continue  such,  that  there  should  be  a  God;  but  then  it  is  not 
men's  interest  to  be  wicked.  It  is  for  the  general  good  of 
human  society,  and  consequently  of  particular  persons,  to  be 
true  and  just;  it  is  for  men's  health  to  be  temperate,  and  so  I 
could  instance  in  all  other  virtues :  but  this  is  the  mystery  of 
atheism,  men  are  wedded  to  their  lusts,  and  resolved  upon  a 
wicked  course ;  and  so  it  becomes  their  interest  to  wish  there 
were  no  God,  and  to  believe  so  if  they  can." — Tillotson,  i. 
369. 

Interior  of  St.  Mark's  Church. 

"  The  light  fades  away  into  the  recess  of  the  chamber  towards 
the  altar,  and  the  eye  can  hardly  trace  the  lines  of  the  bas- 
relief,  behind  it,  of  the  baptism  of  Christ:  but  on  the  vaulting 
of  the  roof  the  figures  are  distinct,  and  there  are  seen  upon  it 
two  great  circles,  one  surrounded  by  the  *  Principalities  and 
Powers  in  heavenly  places,'  of  which  Milton  has  expressed  the 
an.cient  division  in  the  single  massy  line, 

*  Thrones,  Dominations,  Princedoms,  Virtues,  Powers,* 


296  PREACHING. 

and  around  the  other  the  Apostles — Christ  the  centre  of  both ; 
and  upon  the  walls,  again  and  again  repeated,  the  gaunt  figure 
of  the  Baptist,  in  every  circumstance  of  his  life  and  death  ;  and 
the  streams  of  the  Jordan  running  down  between  their  cloven 
rocks;  the  axe  laid  to  the  root  of  a  fruitless  tree  that  springs 
upon  their  shore.  '  Every  tree  that  bringeth  not  forth  good 
fruit  shall  be  hewn  down  and  cast  into  the  fire.'  Yes,  verily  : 
to  be  baptized  with  fire,  or  to  be  cast  therein ;  it  is  the  choice 
set  before  all  men." — Ruskin's  Stones  of  Venice. 

Tales  of  a  Traveller. 
"The  carriage  had  driven  up.  The  wheels  turning  on  patent 
axles  without  rattling ;  the  body,  hanging  so  well  on  its  springs, 
yielding  to  every  motion,  yet  protecting  from  every  shock;  the 
ruddy  faces  gaping  from  the  windows — sometimes  of  a  portly 
old  citizen,  sometimes  of  a  voluminous  dowager,  and  sometimes 
of  a  fine  fresh  hoyden  just  from  boarding-school.  And  then  the 
dickeys  loaded  with  well-dressed  servants,  beef-fed  and  bluff; 
looking  down  from  their  heights  with  contempt  on  all  the  world 
around  ;  profoundly  ignorant  of  the  country  and  of  the  people, 
and  devoutly  certain  that  every  thing  not  English  must  be 
wrong." — Irving,  Popkins  Family. 


PREACHING. 


CHAPTER    XIX. 

MANNER. 
WRITTEN   AND   EXTEMPORE   DISCOURSE. 

Manner. 

It  should  be  that  of  a  man  who  is,  and  realizes  that 
he  is,  an  Ambassador  of  God. 

The  Minister  is  a  man,  teaching  men.  Therefore 
he  must  be  humble,  because  he  is  only  a  scholar;  a 
scholar  distinguished  indeed  by  divine  grace,  but  on 
that  account  the  more  to  be  clothed  in  humility.  His 
manner  should  be  solemn,  devotional,  affectionate, 
earnest,  full  of  life,  and  suited  to  his  theme.  The 
old  rule  still  lives,  "Si  vis  me  flere  flevendum  est 
tibi.^^ 

Bishop  Meade,  quoting  from  Dr.  Miller,  says,  "  Be 

assured  that  after  all  the  rules  and  instructions  which 

have  been  given  on  ])ulpit  eloquence,  and  which  in 

their   place   have  great  value,  that  which   outweighs 

them  all,  is  that  you  go  to  the  Sanctuary  with  your 

heart  full  of  your  subject,  warmed  with  a  love  to  your 

Master,  and  to  immortal  souls,  remembering,  too,  that 

the  eye  of  that  Master  is  upon  you,  and  that  for  the 

sermon  you  are  about  to  deliver,  you  must  soon  give 

an  account  before  the  judgment  seat.'' 

N^  297 


298  PREACHING. 

Baxter  says,  "  It  is  no  trifling  matter  to  stand  up  in 
the  face  of  a  congregation  and  deliver  a  message  of 
salvation  or  damnation,  as  from  the  living  God,  in  the 
name  of  the  Redeemer.  It  is  no  easy  thing  to  speak 
so  plainly  that  the  most  ignorant  may  understand  us ; 
so  seriously  that  the  deadest  heart  may  feel ;  so  con- 
vincingly that  contradicting  cavillers  may  be  silenced. 
Alas,  how  few  ministers  preach  with  all  their  might, 
and  speak  about  everlasting  joys  and  torments  in  such 
a  manner  as  to  make  men  believe  that  they  are  in  good 
earnest!  Few  ministers  will  so  much  as  exert  their 
voice,  and  stir  themselves  up  to  an  earnest  delivery." 

The  Rev.  J.  J.  Blunt  in  his  ^^  Duties  of  a  Parish 
Priest"  says,  ^'  But  if  I  were  to  name  any  man  who 
seems  to  me  to  possess  a  style  at  least  eminently  calcu- 
lated for  the  effective  Preacher,  the  easy  and  flowing 
and  unambitious  diction,  the  firm  sentence,  the  vigor- 
ous, original,  and  most  appropriate  metaphor,  above 
all,  the  intense  (I  may  say  the  vehement)  desire  (to 
use  one  of  his  own  phrases)  ^  to  get  within  men'  whilst 
preaching,  it  is  Baxter.  The  younger  Calamy  says, 
'  Baxter  talked  in  the  pulpit  with  great  freedom  about 
another  world,  like  one  that  had  been  there,  and  was 
come  as  a  sort  of  express  from  thence  to  make  a  report 
concerning  it.  He  was  well  advanced  in  years,  but 
delivered  himself  in  public  as  well  as  in  private  with 
great  vivacity  and  freedom,  and  his  thoughts  ^  had  a 
peculiar  edge.^ " 

Delivery  should  be  sufficiently  deliberate  without 
being  slow;  with  distinct  enunciation  ;  especially  having 
that  freedom  which  is  gained  by  familiarity  with  one's 
manuscript  or  theme.    The  nearer  it  approaches  to  that 


MANNER.  299 

of  the  extemporizer,  the  more  impressive  it  will  be. 
It  should  be  conversational,  but  dignified.  Burnet 
says : 

"  In  the  delivering  of  sermons,  a  great  composure  of  gesture 
and  behavior  is  necessary,  to  give  them  weight  and  authority. 
Extremes  are  bad  here."  "  The  great  rule,  which  the  masters 
of  rhetoric  press  much,  can  never  be  enough  remembered  ;  that 
to  make  a  man  speak  well,  and  pronounce  with  a  right  emphasis, 
he  ought  thoroughly  to  understand  all  that  he  says,  be  fully  per- 
suaded of  it,  and  bring  himself  to  have  those  affections  which 
he  desires  to  infuse  into  others."  "  That  a  discourse  be  heard 
with  any  life,  it  must  be  spoken  with  some."  "  But  the  rule  I 
have  reserved  for  the  last  is  the  most  necessary  of  all,  and  with- 
out it  all  the  rest  will  never  do  the  business  ;  it  is  this :  That  a 
man  must  have  in  himself  a  deep  sense  of  the  truth  and  power 
of  religion ;  he  must  have  a  life  and  flame  in  his  thoughts  with 
relation  to  those  subjects :  he  must  have  felt  in  himself  those 
things  which  he  intends  to  explain  and  recommend  to  others. 
There  is  an  authority  in  the  simplest  things  that  can  be  said, 
when  they  carry  visible  characters  of  genuineness  in  them.  A 
man  will  often  feel,  that  '  while  he  is  musing,  a  fire  is  kindled 
within  him.'  Sometimes  this  fire  will  carry  him,  as  it  were, 
out  of  himself,  and  yet  without  anything  that  is  frantic  or  en- 
thusiastical  (fanatical  ?).  Discourses  brought  forth  with  a  lively 
spirit  and  heat,  where  a  composed  gesture,  and  the  proper  mo- 
tions of  the  eye  and  countenance,  and  the  due  modulations  of 
the  voice  concur,  will  have  all  the  effect  that  can  be  expected 
from  anything  that  is  below  immediate  inspiration."* 

The  most  serious  faults  of  manner  arise  from  affecta- 
tions, from  self-consciousness,  and  from  attempts  to 
imitate  the  manner  of  those  who  are  regarded  as  distin- 
guished preachers.  Mere  rapidity  of  utterance  without 
an  exuberance  of  thought,  would  not  be  an  imitation 
of  Phillips  Brooks.     Any  affectation  proves  that  the 


*  Burnet,  edit.  1849,  p.  241. 


300  PREACHING. 

speaker  is  self-conscious,  if  not  vain ;  and  the  appear- 
ance of  it  is  therefore  destructive  to  a  preacher's  in- 
fluence. Indeed  it  produces  in  the  hearers  a  feeling 
akin  to  disgust. 

Mannerisms  are  very  disagreeable.  An  appearance 
of  fatigue  or  illness,  is  to  be  avoided  ;  as  also  whatever 
methods  of  speech,  posture,  or  gesture  that  might  annoy 
or  distress  our  hearers.  If  a  Minister  is  really  too 
fatigued  or  to  ill  to  proceed,  he  should  not  attempt  the 
task.  Sometimes  sucli  artifices  are  employed  to  excite 
sympatliy ;  but  they  invariably  fail.  Unless  manner  is 
genuine  its  unreality  exposes  itself.  It  is  the  actor  re- 
citing his  part  behind  the  scenes,  and  produces  the  same 
effect.  No  other  consciousness  belongs  to  the  pulpit,  and 
none  should  guide  the  preacher's  manner,  except  that 
he  is  standing,  like  Aaron  between  the  living  and  the 
dead,  a  messencrer  sent  from  God  to  save  men's  souls. 

WHtten  versus  Extempore  Discourse. 

Under  this  head  we  discuss  the  question,  of  the  com- 
parative value  of  written  and  extempore  discourse.  We 
are  bound  to  arrive  at  a  wise  and  positive  conclusion  on 
this  topic.  The  question  arises  only  between  the  exclu- 
sive use  of  one  or  the  other  of  the  two  methods. 

By  a  written  sermon,  we  mean  one  in  Avhich  every 
word  from  exordium  to  peroration,  and  through  to  the 
last  word  of  impassioned  eloquence,  is  penned  to  the 
paper.  By  an  extempore  sermon,  we  mean  that  in 
which  no  word  is  written,  unless  notes  or  a  skeleton 
of  thought ;  but  in  which  the  speaker  trusts  entirely  to 
the  occasion  for  the  word-clothing  of  his  thoughts.  I 
do  not  mean  a  discourse  unpremeditated,  the  entire  re- 


WRITTEN   VERSUS  EXTEMPORE  DISCOURSE.     301 

suit  of  the  moment's  inspiration.  Except  in  rare  in- 
stances, where  men  have  attained  this  power  by  labori- 
ous and  incessant  practice,  an  unpremeditated  extempore 
discourse  is  a  barren  nullity,  unworthy  the  name  of  a 
sermon  and  unfit  for  the  Master's  use.  I  do  not  speak 
of  it.  There  is  a  style  of  extempore  speaking  to 
which  we  now  have  no  reference,  except  to  warn  you 
against  it.  It  is  that  in  which  without  helps .  of  any 
kind  the  man  plunges  into  a  speech,  often  as  if  indeed 
his  only  purpose  were  to  make  his  way  out  again  alive, 
utterly  regardless  of  the  distress  he  gives  to  his  hearers 
by  his  convulsive  efforts  at  self-preservation.  This 
self-reliant  system  is  adopted  both  by  the  best,  and  by 
the  worst  speakers.  It  is  the  impulsive  resort  of  the 
best,  whose  minds  are  full  and  under  control.  It  is  the 
resource  of  the  worst,  who,  by  the  powerful  exertion  it 
requires,  hide  the  lack  of  matter  and  divert  attention 
from  their  faults.  "  It  is  the  chosen  resource  of  pains- 
taking, earnest-loving  zeal :  or  the  cheap  expedient  of 
laziness  and  procrastination  and  a  fluent  tongue."  But 
we  have  not  now  to  do  with  those  who  abuse  God's 
noblest  gift,  ^'the  race  of  complacent  mouthers,  as 
Moore  happily  characterizes  them,  who  without  an  idea, 
without  an  argument,  without  illustration  or  fact  to  be 
illustrated  that  seems  pertinent  to  anything,  can  go  on 
wearying  their  hearers  with  their  inexhaustible  talk." 

The  comparison  lies  only  between  two  sorts  of  ser- 
mons equally  well  prepared;  one  of  them  entirely 
formed  in  prepared  sentences,  but  the  other  framed  of 
skeleton  ideas,  waiting  for  the  creative  powers  of  the 
mind  on  the  instant  of  speaking,  to  clothe  them  in 
appropriate  language.     If  we  must  select  between  the 

2G 


302  PREACHING. 

methods,  much  must  be  considered  on  either  side  of 
what  would  be  a  dilemma. 

Written  Discourse. 

Writing  makes  an  accurate  speaker. 

A  written  sermon  enables  us  to  secure  to  the  hearer 
the  advantage  of  correct  expression,  lucid  order,  and 
well-considered  argument.  In  enunciating  the  more 
important  doctrines  of  the  faith,  the  writer  is  pre- 
served from  liability  to  unguarded  looseness  and  am- 
biguity of  statement.  A  higher  degree  of  exactness 
and  finish  can  be  given  to  his  sentences,  and  to  his  style 
in  general,  than  the  most  proficient  extempore  speaker 
can  attain.  This  consideration  is  important  when  we 
remember  that  the  weekly  sermon  is  the  only  literary 
exercise,  enjoyed  in  many  communities.  A  minister  as 
often  forms  the  taste  as  he  does  the  doctrine  of  his  flock. 
But  this  argument  assumes  more  strength,  when  the 
weekly  sermon  is  regarded  as  a  mode  of  intellectual 
culture.  Unless  by  the  reading  of  the  weekly  news- 
papers, or  discussions  at  the  counters  of  a  country  store, 
many  of  our  people  have  little  opportunity  for  the  ex- 
citation of  thought,  except  the  Sabbath  sermon.  Or- 
dinary newspapers  are  not  models  of  careful  or  instruc- 
tive composition.  It  is  of  no  small  importance  to  the 
people  therefore,  that  the  sermon  should  be  so  framed 
as  most  effectually  to  arouse  thought  and  cultivate  a 
pure  taste.  To  the  class  of  thinkers  in  every  con- 
gregation, a  wTitten  discourse  is  obviously  most  at- 
tractive, because  it  secures  to  them  uninterruptedly  the 
luxury  of  connected  and  orderly  ideas,  expressed  in 
well-considered  language.     "  To  these  suggestions  must 


WRITTEN  DISCOURSE.  303 


be  added  that  written  sermons  have  proved  themselves 
of  inestimable  value  to  our  theological  and  religious 
literature.     Burnet,  although  a  master  in  extemporane- 
ous discourse,  has  said  the  practice  of  writing  sermons 
has  produced  many  volumes  of  the  best  that  are  ex- 
tant."    "It   has   produced   the   greatest   treasures   of 
weighty  good  and  sound  sermons  which  ever  the  Churcli 
of  God  had."     Moore,  whose  opinions  on  this  subject  I 
quote  freely  and  with  approval,  because  I  find  that  his 
conclusions   coincide   entirely  with    my  own,  has   re- 
marked "  that  our  published  sermons  form  more  than 
half  of  the  religious  literature  of  our  middle  and  upper 
classes."     Perhaps  the  same  remark  does  not   apply 
with  equal  force  to  the  condition  of  American  society, 
where  the  press  is  more  freely  employed  in  the  depart- 
ment of  religious  literature.     Still  it  has  force :  for  it 
must  not  be  forgotten  that  a  large  amount  of  our  popu- 
lar religious  reading  existed  first  in  the  shape  of  ser- 
mons or  lectures.     Nor  must  we  forget,  how  great  a 
loss  the  world  has  sustained  by  the  fact  that  the  impres- 
sion made  by  some  of  tlie  most  distinguished  extempore 
preachers  has  been  ephemeral  or  limited.    If  it  had  not 
been  for  Saint  Luke's  skill  as  a  reporter,  we  should 
have  known  nothing  of  Saint  Peter  or  Saint  Paul  as 
preachers.      As  early  as  the  times  of  Origen,  we  have 
notices  of  short-hand  writers  employed  in  taking  down 
sermons.    They  were  licensed  by  public  authority ;  and, 
like  those  of  our  days,  took  a  considerable  license  with 
the  speaker's  utterances ;  of  which  we  find  complaint  as 
early  as  A.  D.  386.     To  these  reports  we  are  indebted 
for  some  of  those  noblest  eflPorts  of  ancient  pulpit  elo- 
quence, which  have  charmed  and  edified  the  Church. 


304  PREACHING. 

Of  the  best  sermons  of  Whitefield  we  have  nothing  left, 
except  the  tradition.  "  JRobert  Hall's  sermons  were  of 
the  highest  order ;  and  the  scant  memorials  of  his  ama- 
teur stenographers  may  sufficiently  indicate  how  much 
the  world  has  lost/^  Few  published  sermons  of  Sum- 
merfield  remain.  And  yet  the  tradition  of  his  holy 
humility,  his  loving,  earnest,  quickening  utterances  of 
the  Gospel,  his  soul,  wrapt  in  the  power  of  his  theme, 
thrilling  and  swaying  and  melting  into  passionate  tears 
whole  masses  of  almost  breathless  auditors,  will  live  as 
one  of  the  choicest  memorials  of  the  brightest  days  of 
the  Methodist  Church.  Who,  of  those  who  heard  it,  has 
not  uttered  the  regret  that  no  lasting  monument  remains 
of  that  most  masterly  discourse  which  Bishop  Mcllvaine 
once  delivered  in  Rosse  Chapel,  in  Gambler,  on  the 
subject  of  natural  depravity.  It  was  a  discourse  won- 
derfully lucid,  discriminating,  and  fashioned  to  meet  the 
difficulties  felt  by  every  heart. 

Nor  can  it  be  supposed  that  extempore  discourses  can 
reach  all  the  exigencies  of  a  congregation.  There  are 
times  when  doctrine  must  be  stated  with  such  })recision, 
argument  must  assume  such  nicety  of  expression,  diffi- 
culties must  be  encountered  and  avoided  or  overturned 
with  such  skilful  handling,  as  no  perfection  of  "  ex- 
temporaneity"  can  attain. 

Extempore  Discourse. 

To  this  array  of  argument  the  advocates  of  extem- 
porizing oppose  an  equal  force.  For  it  cannot  be 
doubted  that  if  the  habit  of  writing  makes  an  accurate 
speaker,  the  habit  of  extemporizing  makes  a  ready 
speaker.    And  while  the  qualities  do  not  indeed  balance 


EXTEMPORE  DISCOURSE.  305 

each  other,  yet  the  latter  is  the  more  effective.  '^  While 
it  is  possible  for  great  accurateness  and  precision  both 
of  style  and  language  to  be  acquired  by  constant  prac- 
tice as  an  extempore  speaker,  it  must  be  acknowledged 
that  the  written  sermon  is  superior  in  this  respect.  But 
then  the  very  refinement  and  polish  so  gained  is  de- 
structive of  that  manly  and  unstudied  naturalness  of 
expression  which  is  the  normal  type  of  all  effective 
oratory."  It  is  not  a  small  point  on  this  side  of  the 
question,  that  the  Apostles  and  eiirly  Christians,  with- 
out an  exception,  practised  extemporaneous  preaching. 
It  may  be  said,  ^'  their  sermons  were  inspirations  in 
the  highest  sense  :'^  and  consequently  the  example  has 
no  force.  But  so  were  their  writings  inspirations  in 
the  same  sense.  The  fact  of  inspiration  w^ill  therefore 
determine  nothing  for  or  against  the  mode.  Nor,  if 
the  Spirit  had  decided  to  approve  of  written  rather 
than  oral  sermonizing,  is  there  any  reason  why  "  Saint 
Peter  should  not  have  been  instructed  to  write  his 
sermon  for  the  day  of  Pentecost,  or  Saint  Paul  to 
have  declaimed  from  a  manuscript,  when  he  was  at 
Mars'  Hiir^  (Moore,  265).  Early  records  favor  the 
supposition  that  early  preachers  used  unwritten,  though 
not  unpremeditated,  addresses.  There  is  no  certainty 
as  to  the  time  when  the  practice  of  reading  sermons 
was  introduced  into  the  Church.  Bishop  Burnet  thinks 
it  was  at  the  beginning  of  the  Reformation.  Moore 
seems  to  think,  and  Phillips  Brooks  agrees  in  the  state- 
ment, that  it  had  its  real  origin  about  the  time  of  the 
civil  wars.  They  refer  to  a  proclamation  of  Charles  II. 
to  the  University  of  Cambridge,  forbidding  the  custom 
of  reading  sermons,  "  as  one  which  took  its  beginning 


306  PREACHING. 

from  the  disorders  of  the  late  times,"  but  which,  as 
being  "  a  supine  and  slothful  way  of  preaching,'^  he 
commands  to  be  laid  aside. 

A  more  important  question  is,  in  what  portions  of 
the  Catholic  Church  does  this  habit  of  reading  sermons 
prevail  ?  And  the  answer  is  largely  in  favor  of  ex- 
temporaneous discourse.  For  Bishop  Burnet  says, 
"  Reading  is  peculiar  to  this  nation,  and  is  endured  in 
no  other."  ^'  In  France  we  never  hear  of  such  a  prac- 
tice ;  (not  quite  accurate.)  Even  among  Irish  Protest- 
ants it  is  almost  entirely  laid  aside.  In  Scotland  it  is 
abjured  with  almost  superstitious  dread  ;  (not  accurate 
at  the  present  time.)  The  Wesleyans  of  England 
would  send  back  to  the  shopboard  or  the  plough  a 
candidate  for  the  ministry  who  could  not  do  without 
his  notes ;  whilst  by  other  Dissenters  the  reading  of  a 
sermon  is  only  tolerated  as  an  infirmity,  which  they 
hope  the  preacher  will  be  able  to  overcome,  and  which 
until  he  does  he  must  use  all  lawful  artifice  to  conceal." 
This  is  not  quite  true  at  present. 

In  Roman  Catholic  countries,  and  amongst  the  most 
noted  Roman  Catholic  preachers  of  our  own  country, 
discourse  is  either  extempore,  or  intended  to  appear  to 
be  so.  My  observations  in  Italy  lead  me  to  think  that 
as  a  rule  Roman  Catholics  memorize  their  discourses. 
The  Jesuit  preachers  declaim  without  notes:  but  it 
is  not  always  extempore. 

As  a  general  rule  in  the  United  States,  except  in 
portions  of  the  Presbyterian  and  Congregational  bodies 
and  our  own,  written  discourse  is  abjured.  It  is  but 
fair,  however,  to  say  that  some  of  the  most  thoughtful 
of  those  ministers  are  leaning  towards  written  discourse. 


EXTEMPORE  DISCOURSE.  oq^ 

A  very  strong  argument  in  favor  of  extemporaneous 
discourse  is,  that  it  is  the  popular  form  of  all  other 
addresses  to  the  people.  Among  noted  speakers  in 
Congress,  I  remember  none  in  the  palmy  days  of  the 
Senate,  except  Silas  Wright  of  New  York,  who  Avrote 
his  speeches,  and  he  was  accustomed  to  memorize 
them :  even  then  gaining  but  little  weight,  although  a 
strong  debater  and  writing  with  a  lucid,  flowing,  genial 
style.  Webster  often  used  very  copious  notes.  But 
generally  the  most  effective  speakers  were  strictly  ex- 
temporaneous. Such  was  Henry  Clay,  whose  snuff-box 
served  for  note,  division,  and  pause ;  and  was  his  only 
manuscript.  Or  Wise,  whose  startling  torrent  of  words 
was  too  impetuous  for  pen  to  control  or  paper  to  hold. 
What  pleader  at  the  bar  would  write  his  speech  ?  What 
advocate  would  gain  his  cause  before  the  people  by 
measuring  out  his  words  in  the  dippings  of  his  ink- 
stand ?  And  how  soon  would  our  religious  and  mass 
meetings  disperse,  those  I  mean  which  depend  upon 
the  warmth  of  emotion  engendered,  if  speakers  came 
to  them  with  written  discourses !  And  yet  there  is  an 
exception  to  these  illustrations,  which  I  mention,  be- 
cause it  exhibits  so  forcibly  the  value  of  written  in 
comparison  with  extemporaneous  discourses,  and  its 
purpose.  In  the  Supreme  Court  of  the  United  States 
arguments  are  frequently  written :  indeed,  it  is  the 
general  rule.  Certainly  little  dependence  is  placed 
upon  the  power  of  the  advocate  to  influence  the  decision 
of  that  Court  by  turns  of  eloquence.  I  have  seen 
Webster  and  Preston  and  Badger,  come  all  glowing 
from  the  stump  harangue,  to  the  bar  of  the  Supreme 
Court,  where  in  short  order  they  emptied  the   spec- 


308  PREACHING, 

tators'  benches.  In  the  Supreme  Court  of  Ohio  all 
arguments  are  printed.  The  comparative  value  of 
written  and  extemporaneous  discourse  is  thus  shown, 
as  being  addressed,  the  one  to  the  understanding, 
and  the  other  to  the  heart.  All  other  illustrations 
bear  directly  in  favor  of  extempore  discourse;  and 
Walter  Scott  has  said  ^'  it  is  conclusive  against  the 
frigid  custom  of  reading  sermons,  that  in  any  other 
mode  of  public  speaking  it  would  be  held  childish  and 
absurd.'^ 

Conclusion. 

What  then  results  from  the  balancing  of  two  such 
strong  cases  ?  The  two  modes  should  be  employed  to- 
gether. Every  Minister  should  faithfully  devote  him- 
self to  the  practice  of  both.  They  should  be  used,  each 
in  its  own  place;  each  for  its  own  important  purposes; 
each  as  an  instrument  in  the  hands  of  the  Spirit  for 
reaching  the  wills  of  men  through  human  intelligence 
or  the  passions.  There  are  two  ways  of  combining 
them.     Both  have  advantages  and  patrons. 

First.  Let  the  body  of  the  discourse  be  written  out, 
leaving  the  exhortation  to  be  filled  up,  or  enlarged,  as 
the  spur  of  thought  on  the  moment  may  suggest.  It 
may  be  well  to  leave,  here  and  there,  parts  in  the  dis- 
course which  may  or  may  not  be  enlarged  upon  extem- 
poraneously as  the  feelings  of  the  moment  may  decide. 
If  such  points  are  not  so  prominent  that  the  omission 
to  extemporize  will  spoil  the  current  of  thought,  and 
if  the  mind  is  thus  left  entirely  free  to  utter  itself  spon- 
taneously or  not,  this  habit  may  prove  profitable. 

Until  practice  has  made  the  student  perfect,  it  will 
be  well  to  provide  a  careful  peroration  for  each  dis- 


CONCLUSION.  309 

course.  If  at  the  time  of  preaching  one's  mind  flows 
on  beyond  it^  well.  If  not,  the  discourse  will  be  equally 
finished  and  complete. 

Second,  Let  one  sermon  be  carefully  and  thoroughly 
written  out  in  all  its  particulars ;  one  each  week.  Pre- 
pare one  sermon  w4th  equal  care  to  be  preached  extem- 
pore. This  habit  will  be  more  laborious  than  the  other, 
and  therefore  probably  better.  The  sermon izer  will 
not  so  easily  fall  into  careless  ways :  nor  so  soon  trust 
himself  to  the  inspiration  of  the  moment,  rather  than 
to  preparation. 

The  advantages  of  using  the  two  methods  together 
or  alternately,  are  these. 

They  assist  one  another.  ^^  A  habit  of  continually 
writing  gives  precision  and  clearness  to  the  spoken 
sermon :  the  unconsciously  acquired  animation  of  ex- 
tempore utterance  extends  naturally  to  the  written  dis- 
course.'' By  all  means  let  even  your  written  discourses 
be  preached. 

The  varying  tastes  of  the  people  are  thus  better 
provided  for.  Prejudices  on  both  sides  are  to  be 
suited. 

Their  wants  will  be  better  met.  For  it  is  evident 
that  extempore  discourse  "  has  a  licensed  simplicity  of 
illustration  and  a  tolerated  breaking  up  of  the  truth  of 
God  into  small  crumbs,  which  though  needful  for  un- 
educated people  and  the  young,  for  whom  we  ought 
always  to  care,  we  should  feel  to  be  out  of  place  in 
written  sermons." 

This  use  of  the  two  modes  as  mutual  helps  enables 
a  preacher  to  diversify  his  addresses  to  the  people.  All 
need  it.    There  is  a  tendency  to  run  into  ruts  of  thought 


310  PREACHING. 

and  expression.  The  diiference  between  the  methods 
of  extempore  and  written  discourse  helps  to  make  these 
ruts  less  apparent. 

Can  all  men  extemporize  ?  Can  all  habituate  them- 
selves to  it  or  force  themselves  into  the  habit?  Does 
not  one  of  Shakspeare's  heroes  tell  us,  hoW  he  has  seen 

"  grave  Clerks 
Shiver  and  grow  pale  ; 
Make  periods  in  the  midst  of  sentences ; 
Throttle  their  practised  accents  in  their  fear; 
And,  in  conclusion,  dumbly  have  broke  off?" 

Moore  reminds  us,  that  Bishop  Sanderson  before  a 
village  audience  made  a  mortifying  failure.  Tillotson 
on  one  occasion  after  ten  minutes  of  beating  and  buffet- 
ing about  to  the  great  distress  of  himself  and  his  audi- 
ence, at  last  brought  his  sermon  to  a  close,  declaring 
that  nothing  should  induce  him  to  make  the  attempt 
again.  South,  who  was  accustomed  to  trust  to  his 
memory,  once  venturing  without  his  manuscript,  broke 
down  in  the  very  opening  of  his  sermon :  and  with  the 
exclamation  "Lord  be  merciful  to  our  infirmities!'' 
descended  from  the  pulpit. 

These  did  indeed  fail ;  and  so  have  many  others  on 
their  first  effort.  It  is  rare  that  any  one  gets  through 
this  needle's  eye  on  the  first  trial,  without  the  loss  of  at 
least  a  little  vanity.  But  how  many  instances  have 
occurred  of  men  who  failing  at  first  but  determined  to 
succeed  have  become  completely  successful. 

Sheridan,  speaking  for  the  first  time  in  the  House  of 
Commons,  was  advised  to  abandon  his  parliamentary 
career.  '^  Never !"  he  replied.  '^  I  know  it  is  in  me, 
and  I  am  determined  it  shall  come  out."     And  it  did 


CONCLUSION.  311 

come  out.  After  his  speech  on  Warren  Hastings,  Pitt 
moved  the  adjournment  of  the  house,  on  the  ground 
that  they  could  not  come  to  a  sober  judgment,  being  so 
under  the  wand  of  the  Enchanter  (Moore,  278,  n.). 
Disraeli  in  his  maiden  speech  in  the  Commons  failed ; 
but  when  passing  to  his  seat  whispered,  prophetically, 
"You  will  hear  from  me  again/'  And  the  world  has 
heard  from  him,  in  these  days  not  only  as  a  triumphant 
master  in  diplomacy  but  as  an  unequalled  master  of 
words  in  the  contests  of  the  Forum. 

Rev.  Dr.  Tyng,  when  Rector  at  Georgetown,  soon 
after  his  Ordination,  went  into  the  pulpit  intending  to 
extemporize,  but  seeing  Henry  Clay,  with  other  notable 
men  in  the  congregation,  became  sick  with  excitement, 
and  left  his  post.  But  from  that  day  to  this,  he  never 
allowed  himself  to  be  moved  by  any  presence,  and 
therefore  has  stood  at  the  head  of  ready  self-possessed 
extempore  speakers,  throughout  his  generation. 

There  are  circumstances,  and  certain  audiences,  among 
which  even  a  comparatively  ready  man  will  be  in  great 
danger  of  breaking  down.  If  the  talent  has  been 
denied  to  any  large  number,  how  do  we  account  for  it 
that  every  Methodist  Minister,  all  the  non-conformists 
in  England,  most  of  the  Scotch  clergy,  and  a  large 
number  of  our  own  both  in  England  and  America 
attain  their  skill  ?  They  cannot  all  have  extraordinary 
gifts  of  ready  expression.  No.  They  recognize  the 
necessity  of  acquiring  the  art,  and  spare  no  pains. 
"  Fit  fabricando  faber.'^  The  Artist  is  made  by  labor- 
ing at  his  art.  Does  not  Quintilian  say,  "  The  faculty 
of  extempore  speaking  is  undoubtedly  the  fruit  of 
study,  and  the  full  reward  of  unremitted  labor.''    There 


312  PREACHING. 

may  possibly  be  rare  instances  of  men  Avho  cannot  ex-  • 
press  tliemselves  extemporaneously;  and  a  few  more 
who  never  can  become  distinguished  in  it.  But  I 
doubt  if  any  well-regulated  mind,  of  fair  acquirements 
and  sufficient  determination,  need  despair  of  attaining 
a  fair  measure  of  success.  Practice,  practice,  habit, 
long  habit,  early  training;  these  are  the  requisites. 
And  yet  I  know  that  even  in  maturer  years,  after 
long  disuse,  the  habit  may  be  formed  or  revived  so  as, 
under  favorable  circumstances,  to  be  a  very  respectable 
talent. 

Rules  for  Extemporizing, 

How  may  the  habit  of  extempore  speaking  be  ac- 
quired? Very  judicious  hints  are  given  in  a  brief 
English  Tract,  '^  Brief  hints  for  Holy  Orders,'^  the 
author  of  which  is  not  named.  Some  of  them  fol- 
low; together  with  a  few  notes  added  from  my  own 
experience. 

"  Give  early  attention  to  the  reading  aloud  of  works  written 
in  a  lucid,  simple,  and  powerful  style;  and  scrutinize  in  them 
the  order  of  thought,  the  collocation  of  sentences,  and  the  turn 
of  expression.'-' 

"  Labor  at  the  formation  of  a  similar  style  of  speaking  ;  cul- 
tivate it  with  care  till  it  becomes  natural  and  fluent,  the  habit 
of  orderly  thought,  rather  than  the  effort  to  assume  the  appear- 
ance of  order.  To  speak  in  an  artificial  and  labored  style  must 
be  an  evil  both  in  the  extra  labor  required  to  become  unnatural, 
and  in  the  unnaturality  when  it  is  acquired." 

"  Take  care  in  acquiring  an  idea  to  have  it  definitely  and  un- 
equivocally formed  in  the  mind,  so  that,  instead  of  a  merely 
hazy  notion  of  it,  you  may  be  conscious  that  you  possess  it  in 
certain  distinct  intelligible  terms.  A  thought  so  accurately  allo- 
cated in  the  mind  will  abide  there  ready  for  easy  production.  It 
has  been  inspected,  docketed,  and  laid  by  for  use." 

"Avoid  in  general  conversation  a  loose,  slovenly,  and  inaccu- 


RULES  FOR  EXTEMPORIZING.  313 

rate  style  of  expression  ;  speak  readily  and  somewhat  fully,  but 
without  the  assumption  of  pedantry  or  pomposity ;  speak  rather 
deliberately  than  otherwise;  and  aim  at  the  expression  of  the 
idea  in  its  native  force,  by  the  selection  of  words  that  naturally 
and  spontaneously  suggest  themselves,  rather  than  at  the  orna- 
menting of  the  thought  by  a  studied  verbosity.  Try  to  speak 
accurately . and  neatly  at  all  times:  good  speaking,  like  good 
manners,  never  sits  well  on  any  one  as  an  extraordinary  effort. 
It  must  be  the  unconstrained  every-day  habit  of  the  man.  This 
only  is  true  and  useful  fluency." 

"At  an  early  period  of  life,  either  before  or  immediately  after 
the  entrance  on  professional  engagement,  begin  the  custom  of 
speaking  consecutively  for  some  time  to  a  small  audience.  The 
cottage  lecture  presents  the  proper  field  for  this  effort,  where  the 
utmost  simplicity  and  clearness  are  the  desirable  qualities ;  and 
where  the  fear  of  criticism  will  not  be  sufficient  to  get  up  a 
nervous  byplay  in  the  mind  on  the  score  of  vanity,  so  as  to  dis- 
tract the  attention  from  the  direct  object.  It  is  this  secondary 
and  almost  separate  working  of  the  mind  which  causes  the 
failure  of  many  unpractised  speakers.  This  disturbing  usurpa- 
tion increases  till  it  becomes  the  primary  object  of  thought;  and 
then,  as  there  is  an  end  of  thinking  on  the  given  subject,  there 
must  be  an  end  of  speaking  on  it,  the  orator  breaks  down. 
Vanity  and  self-seeking  are  the  sources  of  this  annoyance,  and 
the  great  barriers  to  simple  and  powerful  eloquence." 

"  Commit  no  part  of  the  subject  in  arranged  sentences  to 
memory,  with  the  view  of  interweaving  them  at  happy  oppor- 
tunities ;  this  will  defeat  its  object,  and  prevent  the  formation 
of  a  natural  and  easy  style  ;  it  will  balk  and  impede  the  flow  of 
native  nervous  eloquence  in  the  warming  and  exciting  parts  of 
the  subject,  and  will  often  lead  to  entanglement,  confusion,  and 
failure.  Bather,  let  the  whole  previous  effort  be  given  to  the 
obtaining  a  clear  comprehension  of  the  passage  to  be  explained, 
and  the  ideas  which  it  contains,  or  which  properly  branch  out 
of  it ;  and  without  descending  or  going  out  of  the  way  to  use 
metaphors  for  the  sake  of  ornament,  select  beforehand  some 
natural  and  simple  illustrations,  and  dwell  on  them  minutely. 
Instead  of  trusting  that  if  the  idea  is  once  caught,  the  various 
features  of  the  analogy  or  parallelism  will  readily  come  forth  at 
the  time  required;  let  the  mind  run  calmly  and  deliberately 
o  27 


314  PREACHING. 

beforehand  along  the  line  of  parallelism,  seizing  accurately  the 
points  of  resemblance,  so  as  to  be  sure  that  you  actually  have 
them,  rattier  than  a  vague  and  shadowy  semblance  of  an  idea, 
the  details  of  which  will  elude  your  grasp  when  you  feel  for  it. 
No  natural  fluency  and  no  oratorical  art  will  supply  the  place 
of  a  clear  conception  of  the  subject  about  to  be  discussed;  like 
the  nebulous  glare  of  some  comets,  that  may  exhibit  a  measure 
of  circumambient  splendor,  it  will  be  little  satisfactory,  while 
we  look  in  vain  and  with  weariness  for  the  concentrated  and 
accurately  defined  form  of  the  luminary  itself." 

Make  a  habit  of  translating  aloud  from  one  language 
to  another ;  giving  a  free  translation  to  your  wife  or 
your  friend.  Translate  from  Latin  to  English,  or  from 
French  or  German  into  English.  The  result  will  be  a 
habit  of  rapidly  throwing  a  thought  into  appropriate 
language.  Then,  in  extemporizing,  when  a  thought 
suggests  itself  you  will  have  nothing  to  do  except  to 
follow  the  course  to  which  you  have  habituated  your- 
self. Translate  it  from  inarticulate  into  articulate  lan- 
guage. It  is  said  that  it  was  Pitt's  daily  habit  to 
translate  aloud  from  the  Classics  into  English  at  the 
breakfast  table. 

When  preparing  to  extemporize,  never  give  a  form 
of  words  to  your  thoughts  such  as  that  it  will  be  neces- 
sary to  remember  the  exact  form  of  words.  The  reason 
is,  that  the  two  mental  acts,  composition  and  recollection, 
are  wholly  distinct:  very  probably  they  require  the 
action  of  two  different  parts  of  the  brain.  However, 
experience  shows  that  they  cannot  go  on  together,  and 
wherever  the  two  lines  of  brain  work,  composition  and 
recollection,  cross  each  other,  confusion  will  occur,  if 
not  an  entire  breaking  down.  Either  memorize  the 
whole :  or  trust  wholly  to  the  creative  power  to  clothe 
your  ideas  in  words. 


RULES  FOR  EXTEMPORIZING.  315 

Think  the  thought  as  clearly  as  possible,  even  in 
words,  if  you  please;  but  when  extemporizing  re- 
member only  the  thought ;  never  attempt  to  remember 
the  words.  The  greatest  extempore  speakers  attain  to 
a  faculty  of  separate  observation.  It  is  not  easy  to 
describe  it.  They  stand  as  it  were  on  a  separate  and 
higher  plane  from  their  audience.  Whilst  they  are 
speaking  they  watch  the  effect  of  their  words  and 
alter,  amend,  repeat,  reform  as  they  perceive  that  oc- 
casion requires. 

Some,  like  Dr.  Tyng,  carry  this  ability  so  far  that, 
if  an  occasion  requires  it,  they  can  speak  words,  whilst 
carrying  on  a  distinct  train  of  thought,  to  which  tlie 
words  are  not  related.  I  was  present  once  in  his  lec- 
ture room,  when  he  was  lecturing  grandly  on  Isaiah. 
Suddenly  I  was  conscious  that  I  did  not  catch  his  ideas. 
I  was  confused.  The  words  did  not  carry  on  the  train 
in  which  I  had  been  interested.  I  wondered  whether 
I  had  been  unconsciously  dozing.  As  suddenly  all 
became  clear  again ;  and  then  I  was  certain  (and  very 
much  ashamed  of  it)  that  I  had  lost  myself,  and  only 
now  had  become  fully  awake. 

After  the  service,  going  into  the  Vestry,  the  Doctor 
said,  "  Did  you  notice  how  I  lost  myself?"  "  I  noticed 
that  I  could  not  follow  you  for  awhile,  but  thought 
that  it  was  I  who  was  lost."  ^^  No,"  he  replied,  "  for  a 
few  minutes  I  forgot  my  subject  entirely.  I  could  not 
think  to  what  point  I  had  arrived  in  the  exposition, 
nor  indeed  could  I  remember  even  the  topic.  It  was 
necessary  to  go  on  talking  for  a  time,  until  I  could 
recover  my  subject,  my  train  of  thought,  and  my  place 
in  it."     Marvellous  power  of  separate  observation  ! 


PREACHING. 


CHAPTER  XX. 

SPECIES   AND   CHARACTERISTICS   OF   SERMONS. 

Species, 

The  species  of  an  intended  discourse  is  determined 
according  to  the  method  of  treating  the  text,  i.e.,  it  is 
expository,  topical,  or  illustrative ;  or,  according  to  the 
result  to  be  obtained,  i.e.,  it  is  doctrinal,  experimental, 
or  practical.  We  have  called  them  species  because  they 
are  perfectly  distinct,  each  from  the  other :  and  a  dis- 
course may  be  perfect  in  itself  under  either  species. 

Expository  preaching  is  that  which  endeavors  to  draw 
out  of  an  extended  passage  of  Scripture,  and  to  set 
forth  the  whole  mind  of  the  Spirit,  as  revealed  in  that 
passage.  It  endeavors,  as  far  as  possible,  to  treat  all 
the  subjects  contained  within  the  passage.  For  this 
purpose  the  text  must  include  a  number  of  topics,  or 
of  parts  of  one  topic,  sufficiently  distinct  from  each 
other.  It  must  generally  be  so  extended  that  one 
portion  may  illustrate  and  explain  the  other.  Chief 
use  is  to  be  made  of  the  parts  of  the  23assage  itself, 
not,  as  in  some  other  cases,  of  parallel  passages :  and 
every  idea  in  it  is,  if  possible,  to  be  developed. 

The  object  is  not  primarily  to  make  only  one  im- 
316 


EXPOSITORY  AND   TOPICAL.  317 

pression  on  the  mind.  Whilst  it  is  obviously  important 
that  one  leading  thought  should  give  tone  to  the  expo- 
sition, yet  the  object  is  not  to  make  one  impression 
only,  but  to  associate  each  portion  of  the  text  with  the 
idea  that  characterizes  the  text,  and  to  enforce  it  upon 
the  hearer's  memory.  This  species  of  preaching  is 
best  suited  for  extemporaneous  discourse,  or  for  lec- 
tures, or  for  Bible-class  instruction.  It  is  the  most 
valuable  sort  of  preaching;  but  not  generally  well 
appreciated  in  our  country.  English  preachers  are 
noted,  and  deservedly  distinguished,  for  this  mode  of 
instruction. 

Topical  preaching  is  that  which  seizes  on  one  idea  in 
a  text,  and  confines  itself  to  proving,  illustrating,  or 
enforcing  it.  Its  texts  are  short ;  they  contain  only  the 
subject.  It  explains  the  text  by  context,  by  scope,  by 
j)arallel  passages :  but  it  is  distinguished  from  all  other 
species,  in  that  it  never  leaves  the  one  topic.  It  differs 
from  exposition,  because  that  may  travel  over  as  many 
topics  as  are  included  in  the  range  of  its  text.  But  it 
has  this  advantage  over  exposition,  for  it  gives  and 
leaves  an  individual  impression ;  and  as  a  general  rule 
an  auditory  will  not  carry  away  more  than  one  thought. 
It  has  an  additional  advantage,  in  that  it  gives  great 
play  to  powers  of  illustration,  and  to  forces  of  oratory. 
In  it  the  Holy  Spirit  makes  large  use  of  the  human 
instrument;  and  this  species  of  discourse  calls  forth 
all  human  skill,  ability,  education,  and  information. 
It  concentrates  efforts.  It  is  not  well  suited  for 
extemporary  discourse :  but  it  is  the  best  for  written 
sermons. 

Illustrative  preacJiir\g  is  that  which  hinges  divine 
27* 


318  PREACHING. 

instruction  on  portions  of  the  divine  word  which  do 
not  immediately,  and  without  the  commentary  might 
not  at  all,  convey  it.  This  is  accomplished  either  by 
association,  or  by  accommodation. 

In  this  species  of  preaching  it  is  required  that  the 
text  shall  distinctly  cover  the  pivot  of  association,  or 
the  idea  to  be  accommodated.  It  is  always  necessary 
to  state  that  the  instruction  is  not  given  by  way  of 
exposition,  lest  any  one  should  suppose  that  the  Holy 
Spirit  intended  to  convey  this  particular  instruction  by 
the  words  which  He  employed.  This  mode  of  preach- 
ing renders  the  narratives  of  Scripture  useful  as  in- 
structors. For  example,  the  biography  of  Abraham 
may  become  an  illustration  of  the  character  of  the 
man  of  faith.  It  also  allows  of  an  allegorical  use  of 
Scripture  for  instruction ;  thus,  the  life  of  Israel  may 
illustrate  the  progress  of  Christian  life.  We  may  also 
use  detached  expressions  to  convey  forcibly  particular 
instruction.  "They  took  Dagon  and  set  him  in  his 
place  again"*  to  enforce  the  question,  "how  turn  ye 
again  to  the  weak  and  beggarly  elements?"  "Ephraim 
is  a  cake  not  turned  ;"t  to  enforce  the  evils  of  incon- 
sistency; or  of  incompleteness  in  religious  character. 
Hearers  are  not  likely  to  forget  such  texts,  nor  to 
forget  the  truth  which  was  associated  with  them.  This 
use  should  be  rare.  It  should  never  so  strain  the  real 
meaning  of  the  text  as  to  misuse  it,  or  appear  as  if  it 
were  a  witticism.  Properly  employed,  this  use  has 
value. 

The  species  of  a  sermon  may  be  determined  by  the 

*  1  Samuel  v.  3.  f  Hosea  vii.  8 


DOCTRINAL.  319 

result  to  be  attained.     Then  another   discrimination 
will  be  in  place. 

Doctrinal  Preaching,  is  that  which  is  specifically  en- 
gaged in  drawing  from  Scripture  one  or  more  doctrinal 
truths,  and  setting  them  forth  with  precision  and  accu- 
racy.    It  is  one  of  the  most  difficult  sorts  of  preaching, 
because  there  is  much  danger  of  running  into  dry  disqui- 
sition.   It  is  necessary  to  define,  to  distinguish  between 
shades  of  error,  to  express  with  logical  precision.    There 
is  danger  consequently  of  falling  into  the  style  of  the 
schools  and  the  lecture  room.     There  is  wonderful  art  in 
so  interweaving  discriminating  doctrinal  statements  and 
proof,  with  illustration  and  practical  suggestions,  as  will 
at  the  same  time  engage  the  attention,  inform  the  un- 
derstanding, and  warm  the  heart.     Because  of  the  diffi- 
culty, true  doctrinal  sermons  have  almost  disappeared. 
We  have  become  too  well  satisfied  with  plain  doctrinal 
statement,  instead  of  the  good  old  practice  of  enforcing 
doctrine  by  sound  argument.     We  have  trusted  too 
much  to  the  reiteration  of  doctrinal  formularies,  instead 
of  so  engrafting  the  truth  which  lies  under  them  into 
the  minds  of  our  people,  that  the  doctrines  become  a  part 
of  their  intellectual  processes,  and  could,  at  any  time, 
be  accurately  expressed  by  them  in  their  own  language. 
Doctrines  should  be  implanted  and  made  to  grow  in  our 
people's  thoughts.     We  should  not  be  satisfied  with 
fastening   them   like    ornaments   around   their   necks. 
What  we  want  is,  not  that  our  people  shall  talk  in  the 
language  of  a  system,  but  that  they  shall  intelligibly 
feel  the  truths  of  God.     This  can  only  be  done  by 
teaching ;  and  teaching  is,  not  mere  reiteration  of  bar- 
ren propositions,  but  it  is  the  declaration  of  God's  truth, 


320  PREACHING. 

in  such  a  manner  that  the  people  easily  understand  what 
we  are  talking  about.  Then  the  proofs  should  be  made 
so  clear  and  forcible  that  they  cannot  reasonably  question 
the  truth,  and  illustrations  made  so  apt  that  they  cannot 
forget  it. 

There  is  too  much  danger  of  being  satisfied,  if  only 
our  repetitions  of  Shibboleths  have  been  so  accurate  and 
constant  that  no  person  in  our  congregation,  man,  woman, 
or  child,  will  ever  think  of  saying  Sibboleth.  We  hear 
the  terms  Justification,  Regeneration,  Election,  Sacra- 
mentarianism.  High  Churchism,  and  other  symbolical 
expressions  thrown  back  and  forth  like  shuttle-cocks 
between  the  lips  of  persons  who  could  give  nothing  but 
the  most  obscure  declarations  of  obscure  ideas,  which 
they  have  formed  about  these  deep  questions.  And  yet 
these  persons  will  sit  in  judgment  on  those  who  preach 
to  them  the  way  of  life ;  and  possibly  throw  a  whole 
Gospel  sermon  overboard  with  a  toss  of  the  head,  and 
throw  the  preacher  after  it,  because  he  omitted  some 
favorite  catch-word,  or  explained  the  truth  without  em- 
ploying their  accustomed  formulary.  "  They  say  he  is 
a  low  Churchman."  ''  Indeed  !  May  I  ask.  What  do 
you  mean  by  High  Churchism  ?"  ^^  I  do  not  know  that 
I  can  exactly  define  it,  but  I  know  that  I  am  too  much 
of  a  gentleman  to  like  anything  that  is  low!^' 

Doctrinal  sermons  are  needed.  But  they  are  instruc- 
tions in  doctrines,  not  in  mere  forms  of  speech:  teach- 
ings of  truths,  not  of  mere  expressions.  I  do  not  mean 
to  say  that  formulas  are  unimportant.  On  the  contrary, 
much  of  the  clearness  of  our  instruction  will  depend  on 
clear  statement,  and  we  can  hardly  hope  to  improve 
upon  the  wisdom  of  the  past  in  the  matter  of  doctrinal 


DOCTRINAL.  321 

statement.  But  it  should  be  impressed  on  our  minds 
that  to  state  doctrine  is  not  to  preach  doctrine:  any 
more  than  to  state  that  Christ  died  for  sinners  is  to 
preach  Christ  crucified.  To  say  that  Christ's  sacrifice 
was  vicarious  is  not  a  sufficient  preaching  of  his  all- 
sufficient  atonement.  To  iterate  and  reiterate  that  we 
are  justified  by  faith,  is  not  a  sufficient  teaching  of 
that  complex  doctrine  of  justification.  For  to  teach  it 
truly  and  fully  we  must  explain  the  cause^  which  is 
God's  love  manifested  through  Christ's  love ;  the  mode, 
which  is  accounting  a  sinner  righteous  on  account  of 
Christ's  merits ;  the  means,  which  is  a  penitent  sinner's 
simple  reliance  on  the  promise  of  God  through  Christ, 
which  is  faith  ;  and  the  inseparable  consequence  of  jus- 
tification, which  is  a  self-consecrated  devotion  to  Christ's 
service,  expressed  by  participation  in  the  Sacraments, 
and  by  holy  imitations  of  the  Saviour. 

Care  must  therefore  be  taken,  with  proper  regard  to 
precision  and  clearness,  to  avoid  technicalities  and  the 
language  of  schools.  It  is  marvellous,  how  many  of 
these  words  we  use ;  never  remembering  how  few  of 
them  convey  any  definite  idea  to  a  large  number  of  our 
hearers.  For  example,  '^analogous,  synonymous,  met- 
aphorical, destiny,  definition,  retribution,  vicarious." 

"  Plain  intelligible  language  is  what  we  should  aim  at.  We 
should  never  use  a  difficult  word,  when  an  easy  one  will  express 
our  meaning.  Augustine  asks  :  '  Of  what  use  is  a  golden  key,  if 
it  will  not  open  what  we  wish  ?  And  what  is  the  harm  of  a 
wooden  one,  if  it  will  accomplish  this  purpose ;  since  all  we  seek 
is  to  obtain  access  to  what  is  concealed  V  It  is  by  conversing 
with  our  people,  that  we  find  out  what  words  and  phrases  are 
really  adapted  to  their  understandings.  The  language  used  in 
ordinary  conversation  is  the  language  natural  to  us ;  and  if  men 
o* 


322  PREACHING. 

would  but  confine  themselves  to  such  language,  their  sermons 
would  be  both  more  intelligible  and  more  weighty.  In  our  city 
churches  especially  a  larger  amount  of  earnest  simplicity  is 
needed.  Then  there  would  be  hope  of  numbering  among  our  con- 
gregations the  poor  and  uneducated,  of  whom  there  is  oftentimes 
now  so  painful  a  dearth,  within  our  Christian  fellowship.  These 
need  to  be  taught  in  a  language  which  can  be  understood  ;  and  if 
they  do  not  find  it  in  our  churches  many  will  stay  away,  or  seek 
it  elsewhere."* 

The  text  of  a  doctrinal  sermon  ouo;ht  to  cover  a  clear 
and  full  statement  of  the  doctrine,  or  some  essential 
portion  of  it.  The  words  ^'Believe  in  the  Lord  Jesus 
Christ  and  thou  shalt  be  saved/^  when  used  as  the  text 
of  a  doctrinal  sermon,  should  not  be  employed  to  indi- 
cate the  mode  of  salvation,  but  the  instrument  of  re- 
ceiving it;  a  sermon  not  on  the  atonement,  but  on 
faith.  "  With  the  heart  man  belie v^eth  unto  righteous- 
ness; and  with  the  mouth  confession  is  made  unto  sal- 
vation.'' The  first  part  of  this  text  gives  the  character 
of  a  saving  faith:  the  second  gives  the  nature  of  a 
genuine  profession  of  Christ.  But  the  efficacy  of  faith, 
and  the  efficiency  and  necessity  of  a  profession  of  it,  are 
not  taught  by  this  portion  but  by  a  preceding  part 
of  the  passage,  viz.:  "if  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thine  heart 
that  God  hath  raised  him  from  the  dead,  thou  shalt  be 
saved.''  The  whole  is  an  instruction  concerning  rela- 
tions divinely  established  between  the  unseen  grace  and 
the  external  expression  of  it.  The  point  I  make  is 
this:  that  in  selecting  texts  for  doctrinal  sermons,  we 
must  choose  accurately  those  which  state,  or  define,  or 

*  Oxenden,  p.  134. 


DOCTRINAL.  323 

prove  the  doctrine.  In  topical  sermons  we  may  take 
those  which  suggest  the  truth ;  but  in  doctrinal  sermons 
we  must  take  those  which  specifically  teaeli  it. 

In  treating  doctrinal  texts  we  are  at  liberty  to  employ 
all  the  usual  methods  of  explaining,  proving,  and  en- 
forcing truth.  Great  care  should  be  taken,  whilst 
using  technicalities  (and  only  those  which  are  absolutely 
necessary)  to  explain  all  such  terms  clearly.  It  is  not 
enough  to  use  technical  synonymes.  How  will  it  help 
the  matter  to  explain  that  regeneration  is  renewal;  or 
that  justification  is  forensic  acquittal  and  restoration  to 
privilege:  or  that  the  Atonement  is  a  vicarious  sacrifice? 
We  must  labor  to  get  at  and  use  language  which  the 
people  understand.  This  difficulty  is  not  easily  appre- 
ciated by  theological  scholars,  who  have  been  accustomed 
to  the  terms  of  the  schools;  or  by  Christians  who  have 
been  brought  up  from  infancy  in  the  language  of  re- 
ligion. Let  any  one  try,  for  example,  to  explain  to 
a  Sunday-School  of  ordinary  intelligence,  the  exact 
meaning  of  the  term  "broken  heart;"  one  of  the  sim- 
plest of  our  common  phrases.  Its  accommodated  mean- 
ing we  are  familiar  with.  It  is  a  figure  of  speech  which 
has  become  part  of  religious  language.  But  it  is  not 
so  easy  to  describe  it  to  one  who  never  heard  the  term. 
It  is  singular  that  the  term  "  new  heart''  so  familiar  to 
us,  is  not  used  in  our  version  of  the  New  Testament; 
and  only  once  in  the  Old  Testament:  (Ezekiel  xviii.  31). 

The  best  doctrinal  language  for  our  sermons  is  that 
of  our  translation  of  the  Bible;  and,  next  to  it,  that 
of  the  Prayer  Book.  Of  the  Prayer  Book  it  is  best 
to  select  our  doctrinal  language  from  those  portions 
with  which    our   people  are  most  familiar:  first,  use 


324  PREACHING. 

the  terms  of  the  services ;  second,  use  those  of  the 
Catechism;  and  only  lastly  employ  the  terms  of  the 
Articles. 

An  admirable  plan  for  preaching  on  doctrinal  sub- 
jects, is,  to  select  texts  which  include  some  Article  or 
some  statement  of  the  Catechism,  and  then  to  illus- 
trate the  text  by  using  the  language  of  the  Article  or 
Catechism :  analyzing  each  phrase,  simplifying  each 
statement,  and  giving  to  each  a  literal  scriptural  ex- 
pression. 

Experimental  preaching  engages  itself  entirely  with 
Christian  experience.  It  has  to  do  with  all  degrees  of 
the  life  of  religion  ;  from  its  remote  beginning  in  the 
first  whisperings  of  the  Spirit  caught  by  a  soul  which 
is  arrested  in  sin,  to  the  sublimest  manifestations  of 
grace  in  a  soul  on  the  verge  of  exchanging  faith  for 
saintly  fruition.  It  deals  with  all  the  phases  of  re- 
1  igious  experience ;  questionings,  hesitancies,  anxieties, 
doubts,  temptations,  lapses,  recoveries,  excitements,  cold- 
ness, raptures,  despair. 

It  is  the  application  of  Scripture  to  each  case.  It  is 
the  illustration  of  divine  truth  in  the  Word  by  divine 
truth  as  exhibited  in  religious  life  of  Christians.  It 
is  the  most  difficult  kind  of  preaching.  It  requires 
great  familiarity  with  Scripture,  with  the  secret  move- 
ments of  one's  own  heart,  and  with  manifestation  of 
religious  action  on  the  hearts  of  others.  Meditation, 
Pastoral  visiting,  and  the  Biography  of  Saints,  furnish 
the  indispensable  preparation  for  success  in  it. 

Practical  preaching  has  to  do  with  the  guidance  of 
conduct ;  including  both  right  motives  and  right  acts. 
It  deals  with  religion  as  it  is  manifested  to  men ;  out- 


EXPERIMENTAL   AND   PRACTICAL.  325 

ward  religion ;  in  opposition  to  experimental,  which 
looks  at  religion  solely  as  manifested  to  God,  tlie 
hidden  life  of  the  soul.  Practical  preaching  includes 
all  relations,  duties,  responsibilities:  instructs  both  rich 
and  poor,  the  Sovereign  and  the  subject,  the  master 
and  the  apprentice,  the  Parent  and  the  child ;  and  all 
classes  within  these  ranges.  It  applies  principles  of 
Christianity  to  uses  of  life. 

It  requires  familiarity  with  practical  portions  of 
Scripture,  and  with  the  principles  of  a  strict  moral 
philosophy,  (familiarity  with  "  Wayland's  Moral  Science'^ 
is  earnestly  recommended) :  and  in  the  preacher  it  re- 
quires common  sense,  tact,  and  knowledge  of  mankind. 
It  is  a  very  useful  sort  of  preaching ;  but  too  often 
neglected  for  mere  doctrinal  statements  and  exhorta- 
tions. It  is  highly  appreciated  by  the  people.  The 
plainness  which  is  requisite  is  readily  borne ;  rather,  is 
enjoyed.  For  there  are  a  host  of  hearers,  of  all  classes, 
who  desire  above  all  things  to  be  told  exactly  Avhat  they 
ought  to  do,  or,  to  leave  undone. 

The  plainest  language  is  to  be  used  ;  not  coarse,  nor 
unrefined,  nor  undignified  expressions;  but  terms  which 
everybody  can  understand  without  a  commentary.  For 
example,  if  one  is  preaching  on  the  Eighth  Command- 
ment, it  is  better  to  say  ^'  thou  shalt  not  steal,^^  than  to 
say,  "  it  is  neither  just  nor  neighborly,  nor  expedient, 
to  appropriate  to  one's  own  use  that  which  belongs  to 
another."  Falsehoods  current  in  social  life,  or  held  to 
be  excusable  by  the  pressure  of  business  comjietition, 
are  much  less  easily  exposed  when  we  use,  concerning 
them,  the  extenuating  terms  to  which  society  and  busi- 
ness is  accustomed,  than  when  we  use  the  Bible  terms 

28 


326  PREACHING. 

of  ^^  liar"  or  '^  thief."  Many  a  man  will  go  on  using 
"expletives"  without  consciousness  of  wrong,  who 
would  suddenly  be  arrested  in  his  sin,  if  he  should 
hear  "  thou  shalt  not  swear  by  heaven,  nor  by  thy  head, 
nor  by  any  other  oatK^ ;  for  such  swearing  is  taking 
God's  name  in  vain. 

For  practical  preaching  the  clearest  and  most  direct 
terms  are  to  be  used ;  terms  which  need  not  to  be  ex- 
plained. The  people  understand  some  things  without 
a  definition.  Here,  a  spade  is,  not  a  flat,  iron,  paral- 
lelogram, with  a  handle  of  wood,  an  instrument  by 
which  one  may  turn  over  the  soil ;  but  a  spade  is  a 
spade. 

It  is  well  to  comment  upon  the  final  chapters  of  the 
Epistles,  treating  them  verse  by  verse.  In  this  we 
explain  by  a  sort  of  necessity  each  several  virtue  or 
vice.  All  such  preaching  is  of  course  to  be  based  on 
true  Evangelism. 

"  St.  Paul,  and  indeed  all  the  inspired  preachers,  were  very- 
far  from  the  opinion  and  practice  of  some  who  say,  'only  preach 
the  true  doctrines  of  religion  and  the  practice  will  follow  ;  he 
who  is  born  again  will  walk  in  newness  of  life,  just  as  certainly 
and  naturally  as  the  living  man  will  breathe,  and  the  stream 
will  flow  down  its  channel ;  let  religion  once  get  into  the  heart, 
and  the  love  of  all  worldly  pleasures  will  be  driven  out ;  you 
need  not  urge  and  forbid,  for  these  things  will  be  abandoned  of 
course.'  To  all  this  we  say,  Scripture  and  experience  are  against 
it.  The  Apostle  exhorts  Christians  to  every  special  duty,  as 
though  they  might  neglect  them,  and  warns  against  every  vice 
as  though  they  might  practice  them.  Those  who  have  put  on 
the  new  man  are  exhorted  to  cast  off  the  works  of  darkness. 
Even  as  to  theft,  they  say  to  the  Christian,  'Let  him  that  stole, 
steal  no  more.'  The  history  of  Christianity  proves  the  necessity 
of  this.  So  far  from  all  Christians  easily,  naturally,  and  neces- 
sarily doing  all  good  things,  andrenouncing  all  evil  things,  they 


CHARACTERISTICS.  327 

sometimes  act  so  as  to  bring  great  reproach  on  religion.  When 
not  thus  addressed,  but  left  to  themselves,  the}^  do  far  worse. 
This  is  only  an  excuse  for  indolent,  cowardly,  and  unfaithful 
ministers,  who  do  not  wish  to  take  trouble,  and  subject  them- 
selves to  the  odium  of  censuring  particular  vices  of  Christians, 
and  pressing  neglected  duties.  Dearly  does  the  Church  pay  for 
such  neglect,  and  the  ministers  thus  failing  only  bring  more 
trouble  and  mortification  on  themselves,  and  more  reproach  on 
the  cause  of  religion."* 

Although  these  six  are  distinct  species,  yet  (with  the 
exception  of  the  first  and  second,  expository  and  topical) 
in  preaching  they  are  not  to  be  kept  distinct,  as  a  gen- 
eral rule.  Generally  they  run  into  each  other:  and 
the  most  efficient  sermons  are  those  in  which  there  is 
an  infusion  of  doctrinal,  experimental,  and  practical. 
It  will  be  found  most  profitable,  on  the  basis  either  of 
an  exposition  or  a  topic,  to  build  by  large  illustration, 
a  superstructure  wisely  mingled  of  doctrine,  experience, 
and  practice.  Nor  indeed  is  any  discourse  complete, 
which  does  not  teach  some  truth  of  God's  word,  and 
apply  it  for  the  guidance  of  experience  in  a  religious 
life,  and  for  the  profit  of  practical  living. 

Characteristics. 

The  characteristics  of  good  preaching  are  given  in 
the  terms.  Scriptural;  Decided;  Proportionate;  Dis- 
criminating ;  Individualizing. 

Scriptural  is  that  which  is  imbued  with  the  spirit  of 
Scripture.  Every  discourse  ought  to  have  a  Scriptural 
tone,  so  that  men  may  say,  it  is  God,  not  man,  who  is 


Bishop  Meade,  p.  108. 


328  PREACHING. 

speaking.  Scriptural  quotations  should  be  employed 
according  to  the  purpose  to  be  accomplished. 

In  argument,  or  proof,  Scripture  is  to  be  quoted  ver- 
batim and  directly,  for  example,  this  is  so,  for  "  it  is 
written :''  or  because  "the  Holy  Ghost  saith:^^  or  "God 
has  declared.^'  Every  such  quotation  should  be  care- 
fully examined  in  the  Version  before  being  quoted, 
and  should  not  vary  from  it,  in  an  iota.  If  a  Minister 
intends  to  vary  from  the  translation,  or  the  marginal 
reading,  it  is  far  better  not  to  quote  at  all.  Let  him 
frankly  say,  "  I  am  wiser  than  our  translators,  and  I 
give  you  my  version  of  the  Word  of  God.'^ 

In  quoting  Scripture  for  purposes  of  argument  or 
proof,  the  least  impressive  method  is  to  quote  in  a  con- 
tinuous chain,  without  a  break  or  a  sign  of  junction, 
or  an  explanation  of  the  difference  in  bearing  of  one 
or  another  on  the  point  to  be  proved.  Indeed,  such 
quotations  of  Scripture  in  "  bloc"  are  less  interesting 
than  a  chain  would  be,  for  that  may  claim  at  least  so 
much  variety  as  is  given  by  a  succession  of  well-formed 
links.  A  fence,  although  it  might  effectually  keep  out 
intruders,  and  keep  in  those  who  have  a  fondness  for 
erring,  would  be  intolerable  to  the  eye,  were  it  not  for 
the  posts,  which  dissever  and  yet  connect  each  length  of 
rails.  So  a  concordance  of  Scriptural  texts,  on  any  theme, 
may  be  very  convincing  to  any  one  who  will  listen  to  or 
weigh  the  list;  but  it  will  be  very  wearying.  On  the  con- 
trary, let  each  several  passage  when  quoted  carry  before 
it  some  indication  of  its  purpose.  Let  it  be  evident  that 
the  Preacher  understands  why  he  quotes  it.  Let  there 
be  a  succession  in  the  thought.  Let  each  text  be  a  step, 
and  each  step  lead  to  a  higher  point  in  the  argument. 


SCRIPTURAL.  329 

For  example;  expounding  by  Scripture,  the  text, 
"  His  name  shall  be  called  the  Prince  of  Peace ;"  and 
indicating  the  purpose  of  the  texts  which  follow,  let 
the  Preacher  give  some  such  thoughts,  as  these.  Thus 
he  was  known  by  all  sacred  writers  from  the  times  of 
the  Evangelical  Prophets,  to  the  times  when  they  wrote 
under  the  immediate  influence  of  his  peaceful  kingdom. 
The  Prophet  foresaw  his  blessed  Ministry  of  spiritual 
peace  when  he  wrote,  "  the  chastisement  of  our  peace 
was  upon  him:"  and  the  perpetuity  of  the  mercy,  when 
he  wrote,  "  Neither  shall  the  covenant  of  my  peace  be 
removed :"  and  the  universality  of  his  coming  message 
of  glad  tidings,  when  he  wrote,  "  He  shall  speak  peace 
unto  the  people."  It  was  the  under-tone  of  this  pro- 
phetic thouglit  concerning  Christ  which  was  heard  in 
Zechariah's  song  of  the  Advent,  directing  all  eyes  to 
him  who  should  "  guide  our  feet  into  the  way  of  peace :" 
and  this  w^as  the  keynote  of  the  Angels'  anthem  when 
they  published  "on  earth  peace,  good  will  towards 
men."  So  our  Saviour  himself  understood  his  message ; 
for  he  says,  "  these  things  I  have  spoken,  that  ye  might 
have  peace."  And  almost  the  last  accents  of  his  part- 
ing benediction  bore  this  loving  strain,  "  my  peace  I 
leave  with  you."  Nor  did  Apostles  understand  his 
mission  otherwise.  It  was  "  the  word  which  God  sent 
unto  the  children  of  Israel,  preaching  peace  by  Jesus 
Christ,"  and  their  own  experience  testified,  "  Christ  is 
our  peace."  And  therefore  their  benediction,  imitating 
the  consolations  of  their  Master,  the  Prince  of  Peace, 
remains  ever  the  same,  "The  peace  of  God  which 
passeth  all  understanding  shall  keep  your  hearts  and 
minds  through  Christ  Jesus." 

28* 


330  PREACHING. 

Ill  this  use  of  Scripture,  which  is  both  proof  and 
ilhistration,  it  is  required  that  texts  be  employed  in 
the  sense  in  which  they  are  written;  never  forced 
from  or  beyond  their  meaning;  and  always  quoted 
accurately. 

Illustrative  use  of  Scriptural  texts. — This  use  of  Scrip- 
ture in  sermons  is  not  only  allowable  but  highly  profit- 
able :  either  by  allusion,  or  by  employing  Scripture 
phrases  to  convey  our  idea.  For  example;  speaking 
of  Christ's  presence  with  his  people  in  all  hours  of 
severe  trial,  we  might  say,  ^'  Christ  is  present  with  his 
people  as  he  was  with  the  three  Jewish  confessors  in 
the  fiery  furnace."  This  would  be  simple  comparison. 
But  it  would  be  more  effective  to  say,  '^  in  the  midst 
of  the  fiery  furnace  there  will  always  be  found,  walk- 
ing with  them,  One,  having  a  form  like  unto  the  Son  of 
Man.''  This  is  allusion  ;  and  it  is  always  more  forcible 
than  comparison  :  because  it  depends  upon  and  takes  for 
granted  a  hearer's  knowledge,  and  therefore  stimulates 
his  mind.  Again,  "  A  Christian's  a23proach  to  death 
is  like  Elisha's  coming  to  the  brink  of  Jordan :  he 
needs  the  mantle  of  Elijah."  Better.  '^Approaching 
the  river  of  death,  the  Elijah's  mantle  of  love  to 
Christ  and  hope  in  him,  caught  by  faith  and  wielded 
by  prayer,  will  make  a  way  for  the  dying  pilgrim,  dry 
shod  through  the  depths  of  the  river."  This  is  the 
most  attractive  form  of  this  use  of  Scripture;  more 
impressive  than  any  other  and  most  delighted  in  by 
our  congregations. 

In  another  form  of  illustrative  use,  we  may  employ 
Scriptural  phrases  to  convey  our  meaning.  As  on  the 
text,  "Seek  him  that  maketh  the  seven  stars  and  Orion ; 


ILLUSTRATIVE   USE.  33I 

that  turneth  the  shadow  of  death  into  the  mornino; ; 
that  calleth  for  the  waters  of  the  sea  and  poiireth  them 
out  upon  the  face  of  the  earth,  the  Lord  is  his  name/' 
Here  is  encouragement  for  your  faith.  '^Seek  him" 
who  "  calleth  for  the  waters  of  the  sea  and  poureth  them 
out  upon  the  earth,"  for  ^'  with  him  is  the  residue  of 
the  spirit/'  and  ^4ie  shall  descend"  upon  your  soul, 
"  as  dew,"  ^'  he  shall  fall  as  the  small  rain  upon  the 
tender  grass  and  as  showers  that  water  the  earth." 
'^  There  shall  no  more  be  barrenness"  in  your  heart, 
"  nor  a  dry  and  thirsty  land,"  for  in  that  "  wilderness 
shall  waters  break  out,  and  streams  in"  that  "  desert ;" 
and  it  shall  become  "  a  garden  of  the  Lord."  "  Seek 
him  who  turneth  the  shadow  of  death  into  the  morn- 
ing," for  he  giveth  "sight  to  the  blind,"  and  '^he 
that  believeth  in  Jesus  shall  not  walk  in  darkness," 
"  but  shall  have  the  light  of  life ;"  even  now  "  until 
the  day  dawn  and  the  shadows  flee  away,"  and  '^  then, 
shall  thy  darkness  be  as  the  noonday,"  for  "  in  the  city 
that  hath  foundations,"  "  the  Lord  God  shall  be  thy 
everlasting  light,"  and  "thy  God  thy  glory." 

The  pleasantness  of  this  use  arises  from  the  fact  that 
we  then  speak  in  the  language  of  the  people,  for  the 
Bible  is  their  one  book.  We  use  phrases  entirely 
familiar  to  them.  Great  care  must  be  taken,  not  to 
use  Scriptural  phrases  as  catch- words,  they  thus  lose 
their  meaning  and  impressiveness.  Those  passages  are 
to  be  strictly  avoided  which  irreligious  men  use  irrev- 
erently. Care  should  be  observed  not  to  put  into  the 
mouths  of  Apostles,  or  Christ,  or  God,  words  which 
are  not  theirs,  but  ours.  Allow  the  Divine  Spirit  to 
speak  in  the  words  which  he  has  selected.     For  ex- 


332  PREACHING. 

ample.  ^^The  Saviour  said,  Approach  ye  poor  and 
suffering.  Mj  service  is  no  hardship,  and  my  love 
will  comfort  every  sorrow.  With  me  the  weary  find 
eternal  rest,  and  all  the  sons  of  want  are  blest.'^  Such 
teaching  is  well  enough ;  but  the  fact  is  that  our 
Saviour  did  not  say  that,  but  this,  "  Come  unto  me 
all  ye  that  are  weary  and  heavy  laden,  and  I  will  give 
you  rest." 

Decided — There  should  be  no  possibility  of  mistak- 
ing the  preacher's  meaning.  Statements  should  be  clear 
and  precise.  The  preacher  should  make  up  his  mind 
on  all  points  which  he  attempts  to  touch,  before  he 
touches  them.  People  should  never  see  that  he  is 
doubting.  His  subjects  are  to  be  well  studied,  then 
decided ;  and  the  decision  considered  as  settled,  until 
some  new  light  is  thrown  upon  them.  Even  then  his 
former  decisions  are  not  to  be  hastily  unsettled,  but  the 
whole  subject  is  to  be  studied  again.  At  no  time  should 
he  be  in  the  position  of  holding  an  unformed  opinion 
upon  a  vitally  important  subject.  He  should  stick  to 
that  which  was  once  formed  after  sufficient  reflection, 
until  he  shall  have  found  a  better. 

At  the  same  time  a  preaclier,  especially  a  young 
man,  is  not  to  be  arrogant  of  his  opinion.  He  is  not  to 
let  the  pronoun,  I,  stand  too  prominently  in  his  teach- 
ing. State  modestly,  firmly,  clearly,  the  views  which 
are  deemed  to  be  truth,  not  as  one's  own  views,  but 
as  truth.  Never  say,  "I  suppose  it  to  be  so  and  so,'' 
or  ^^This  is  so,  at  least  in  my  opinion  or  judgment." 
Such  phrases  create  an  unpleasant  sense  of  insecurity 
in  the  hearer's  mind ;  and  weaken  confidence  in  the 
teacher's  ability  to  instruct.     On  controverted  points, 


PROPORTIONATE.  333 

and  where  differences  are  allowable,  let  one's  view  of 
truth  be  stated  as  the  truth,  but  not  as  if  he  were  in- 
fallible. When  convinced  of  having  spoken  what  was 
erroneous,  either  as  a  fact  or  an  opinion,  never  hesitate  to 
acknowledge  it  frankly  to  the  one  who  points  it  out,  and 
thank  him  for  it.  A  public  acknowledgment  of  a  mis- 
take is  only  necessary,  when  wrong  has  been  done  by  a 
public  announcement.  In  such  a  case,  the  error  must 
be  corrected ;  but  it  can  generally  be  so  done  as  not  to 
destroy  one's  influence  as  a  teacher. 

On  great  fundamental  doctrines  of  the  Gospel,  let  no 
undecided  language  be  employed.  Christian  Preachers' 
sentiments,  like  the  Apostles'  converts,  should  be  known 
and  read  of  all  men. 

Proportionate — The  delivering  of  truths  in  their 
proportions,  measured  according  to  their  relative  im- 
portance. Truths  are  relatively  important  in  their 
practical  value  to  a  congregation.  All  truths  are  to  be 
preached,  but  with  careful  regard  to  this  relative  value. 
No  truths  are  to  be  preached  to  the  neglect  of  others. 
A  proportionate  preacher  will  not  allow  his  sermons  to 
run  in  the  channel  of  any  favorite  doctrines  or  favorite 
theories.  He  will  observe  the  analogy  of  faith  ;  mani- 
fest the  value  of  all  parts  of  the  faith;  lead  his  congre- 
gation to  reverence  all,  but  to  listen  most  frequently  to 
those  which  are  most  practical.  For  example,  the  doc- 
trine of  the  Trinity  is  equally  important  with  tllfe  doc- 
trine of  the  Atonement  in  the  scheme  of  salvation. 
But  it  is  less  important  practically,  and  less  often  to  be 
preached.  Xlie  doctrine  of  the  Sacraments  is  less  im- 
portant in  the  scheme  of  Salvation  than  the  doctrine 
of  the  Divine  existence.     But  the  doctrine  of  the  Sacra- 


334  PREACHING. 

ments  being  of  more  practical  value  is  to  be  more  fre- 
quently preached.  This  point  does  not  need  further 
illustration,  because  its  truth  is  obvious.  We  need 
only  to  bear  in  mind  the  danger  we  are  in  from  the 
temptation  of  preaching  too  much  in  the  line  of  our 
favorite  studies. 

Discriminating — Rightly  discerning  between  truths; 
and  particularly  measuring  out  to  each  class  of  hearers 
that  which  each  needs.  Consequently,  we  should  keep 
clearly  in  mind,  both  the  differences  of  truths,  and  the 
differences  in  character  of  each  class  of  hearers,  that 
which  separates  and  distinguishes  truth  from  truth,  and 
character  from  character. 

A  careless  hearer  is  not  always  an  infidel.  All  Uni- 
tarians do  not  in  i\\Q  same  degree  deny  the  Gospel  doc- 
trines concerning  our  Lord  Christ.  A  rich  man  is  not 
necessarily  worldly-minded.  A  poor  man  is  not  neces- 
sarily humble.  An  indifferent  hearer  is  not  always 
an  indifferent  thinker.  A  professing  Christian  is  not 
always  a  spiritual  child  of  God.  Nor  is  every  child 
of  God  at  all  times  and  equally  steadfast,  loving,  duti- 
ful, hopeful.  All  these  distinctions  are  to  be  kept  in 
mind;  sometimes  drawn  out;  and  discourse  is  to  be 
fitted  to  and  for  them. 

Yet  sermons  must  not  be  too  discriminating,  lest  the 
force  of  exhortation  be  lost  between  the  classes.  All 
listeners  belong  to  one  of  two  classes.  And  this 
thought  is  to  be  kept  prominently  and  distinctly  before 
a  congregation  in  every  discourse.  This  is  the  most 
important  discrimination ;  and  the  point  of  passing  the 
line  that  divides  between  the  one  class  and  the  other, 
must  be  kept  as  clear  as  is  the  noon-day  sun  when  not 


DISCRIMINATING  AND   INDIVIDUALIZING.     335 

a  cloud  is  visible.  In  general  we  will  find  that  Pastoral 
visits  furnish  the  best  occasion  for  minute  discrimina- 
tion. It  is  not  wise  to  fill  our  discourses  wdth  these  mi- 
nuter shades  of  difference :  particularly  we  should  avoid 
the  eifort  to  make  discriminations  so  clear  that  the 
people  will  forget  the  distinction  in  the  search  after  it. 

Individualizing — This  is  applying  instructions  to  a 
congregation  in  such  a  way  that  without  giving  personal 
offence,  individuals  will  take  the  instructions  to  them- 
selves. It  is  not  done  by  singling  out  individuals,  or 
by  describing  persons:  but  by  depicting  classes  with 
such  fidelity  that  every  one  in  it  will  see  himself  por- 
trayed. It  is  not  preaching  to  persons,  but  characters. 
On  this  art  depends  much  of  the  impression  of  what 
is  known  as  a  minister's  sympathy  with  his  congrega- 
tion. Sermons  which  will  suit  all  congregations  alike 
produce  comparatively  little  effect  on  the  hearts  of  any. 
A  congregation  should  feel  that  the  sermon  is  meant  for 
them ;  and  individual  characters  should  be  so  portrayed 
as  to  compel  individuals  to  feel  that  the  word  describes 
them.  Sermons  should  therefore  be  written,  not  as  in  a 
Theological  school,  from  a  watch-tower  of  general  ob- 
servation, but  from  particular  experiences  in  Pastoral 
visiting. 

Occasional  allusions  to  passing  events  in  which  a 
congregation  is  interested  will  tend  to  increase  this 
effect.  There  should  not  be  too  much  of  this  class  of 
allusion,  lest  the  preaching  be  secularized.  Nor  should 
there  be  allusions  to  events  in  which  only  individuals 
are  interested;  lest  the  preaching  become  personal. 
But  there  can  hardly  be  too  much  allusion  to  each 
ecclesiastical  season  as  it  passes  by. 


336  PREACHING. 

Practical  applicaiion. 

A  sermon  is  best  concluded  by  a  few  terse  remarks, 
deduced  legitimately  from  the  previous  thoughts,  and 
made  to  bear  strongly  on  individual  character;  more 
particularly  on  that  class  of  individuality  which  the 
subject  has  brought  into  consideration.  Here  close  ob- 
servation of  human  nature  is  found  to  be  most  valuable 
to  a  clergyman.  The  character  and  motives  of  others 
should  be  studied  through  the  medium  of  a  man's  ex- 
perience of  his  own  heart :  and  if  he  then  deals  faith- 
fully in  a  practical  application  of  his  subject  to  the 
various  evils  that  he  finds  within  himself,  his  instruc- 
tion will  not  fall  pointless  on  the  hearts  of  others. 
(Moore.)  General  charges  of  sin  fail  to  convince: 
they  are  readily  met  and  neutralized  by  an  unthinking 
admission  of  their  truth.  But  when  an  accurate  delin- 
eation of  specific  character  is  brought  in  connection 
with  a  close  investigation  of  the  secret  workings  of  the 
heart  there  is  a  force  which  few  can  resist,  and  which 
brings  forth  the  petulant  cry,  "personal  preaching.^' 
A  well-known  preacher  of  great  shrewdness  was  once 

addressed  by  a  hearer,  "Mr. ,  you  certainly  say 

strong  things.'^  He  replied,  "Yes,  sir,  I  do:  I  have 
found  by  experience  that  the  people  can  dilute  them 
for  themselves." 


PREACHING. 
CHAPTEE    XXL 

CHOICE   AND   TREATMENT   OF   TEXTS. 

Definition. — A  Text  is  that  portion  of  Scripture 
which  is  to  lead  and  bound  our  own  thoughts  and 
those  of  our  hearers.  If  texture  is  a  thing  woven,  text 
ought  to  mean  that  on  which  it  is  woven  :  and  such  is 
its  meaning  in  reference  to  the  ideas  of  a  sermon.  A 
text  and  a  motto  are  two  different  things.  Mottoes 
are  not  to  be  entirely  discarded,  if  suggestive  of  a 
Scrijitural  and  Gospel  theme.*  Texts  are  not  indis- 
pensable to  a  Scripture  sermon.  But  it  is  safer  and 
best  to  use  and  preach  from  texts.  The  character  and 
value  of  a  sermon  will  generally  depend  on  the  choice 
of  the  text.  "  We  should  choose  it  not  for  the  world 
at  large,  not  for  the  press,  but  for  the  congregation  to 
which  we  minister.'^  "  Some  sermons  are  like  a  letter 
put  in  the  post-office,  but  addressed  to  no  one."  A 
text  should  comprehend  the  subject,  and  present  it  in 
a  striking  manner. 

Choice, 

In  choosing  a  text,  prayer  is  our  first  resource.  We 
should  pray  earnestly  to  be  rightly  directed  in  selecting 

*  Conceits  are  to  be  avoided.    Porter,  pp.  35-38 ;  Vinet,  pp. 
96,  97. 

V  29  337 


338  PREACHING. 

topics  which  will  be  of  practical  value  to  our  people. 
We  do  not  designedly  shoot  arrows  at  a  venture ;  and 
therefore  we  desire  to  be  guided  by  the  Holy  Spirit's 
omniscient  insight  of  character,  so  that  our  word  may 
always  enter  into  some  ^^ joint  of  the  harness/'  Ser- 
mons are  sure  to  do  good  ^vork,  when,  from  the  text  to 
the  final  sentence  they  are  the  offspring  of  a  heart 
^^  praying  always." 

Many  sources  of  suggestion  present  themselves.  We 
need  variety  in  our  preaching.  That  is  the  most  whole- 
some which  follows  naturally  from  the  variety  of  Bible 
subjects.  Porter  tells  us  of  a  preacher  who,  for  var- 
iety's sake,  chose  the  subject  of  "vaccination''  on 
one  Sunday :  and  on  the  next  the  "  beauties  of  a 
New  England  Summer."  But  we  should  observe 
the  prevailing  current  of  religious  thought  at  the  time 
when  we  are  writing ;  nor  should  we  attempt  to  row 
against  it  without  good  reason.  For  example,  a  great 
calamity  may  have  affected  our  community  or  congre- 
gation, it  would  call  for  thoughts  on  death  and  the 
judgment.  An  attempt  may  have  been  made  by  a 
City  Council,  or  a  Railroad  Corporation,  to  violate  a 
graveyard.  It  has  offended  the  good  sense,  or  the 
religious  instincts  of  our  community.  It  would  prop- 
erly call  for  a  sermon  on  the  topic ;  not  indeed  of  the 
outrage,  but  on  the  "  sacredness  of  the  grave." 

If  the  current  thought  of  the  day  is  running  towards 
some  attractive  heresy,  whilst  it  may  not  be  wise  to  enter 
into  the  controversy,  lest  thereby  more  currency  be  given 
to  the  evil,  it  will  be  wise  to  preach  on  the  opposite 
truth ;  thus  strengthening  one's  own  congregation  to 
withstand,  and,  at  the  same  time,  counteracting  the  error. 


SUGGESTIONS  OF  TEXTS.  339 

If  the  current  of  Church  thought  is  towards  a  par- 
ticular Ecclesiastical  season,  one's  texts  and  subjects 
should  harmonize  therewith.  Certainly  a  sermon  on 
the  Crucifixion  does  not  seem  appropriate  on  Christmas 
day. 

Heading. — Many  good  suggestions  of  subjects  come 
to  us  whilst  we  are  reading.  There  is  a  happy  fresh- 
ness about  all  such  texts. 

A  sense  of  want,  after  having  preached  a  sermon, 
suggests  a  subject  for  the  next.  The  impression  that 
something  was  needed  to  complete  the  sermon  just 
delivered,  will  direct  our  studies  for  the  next. 

Suggestions  of  subjects  or  texts  arising  during  Pas- 
toral visitations  are  the  most  valuable  of  all.  Special 
care,  however,  is  to  be  taken,  in  choosing  such  texts, 
to  avoid  the  appearance  of  aiming  at  an  individual 
fault,  or  alluding  to  a  person.  We  should  wait  for  an 
occasion,  when  the  lessons  or  Scriptures  read,  or  cir- 
cumstances, apart  from  the  special  case,  naturally  sug- 
gest a  discourse  on  the  particular  error  to  be  corrected,  or 
circumstance  to  be  availed  of.  No  scruple  need  be  felt 
in  answering  doubts,  or  spiritual  difficulties  in  a  sermon, 
or  treating  subjects  of  spiritual  experience,  suggested  by 
Pastoral  visitations :  because  on  such  topics  inquirers 
are  really  anxious  for  instruction,  and  because  our 
sermons  when  referring  to  them  can  scarcely  be  sup- 
posed to  have  a  personal  or  individual  bearing.  It  is 
the  constant  testimony  of  Pastors  that  sermons  thus 
suggested  by  conversations  in  their  people's  homes,  and 
relating  to  personal  religious  experience,  are  more  valu- 
able than  any  other.  And  it  is  singular  that  such 
topics,  although  often  supposed  to  be  suite:!  to  only  a 


340  PRE  A  CHING. 

few,  are  found  to  reach  a  very  large  class  of  cases.  It 
suggests  the  inquiry,  whether  there  may  not  be  epi- 
demics in  the  spiritual  world.  At  times  certain  dis- 
eases prevail.  At  times  a  certain  class  of  scepticism 
is  everywhere  current.  At  times  in  the  moral  world 
almost  all  popular  sin  seems  to  run  into  one  special 
class  of  vices.  So,  at  times,  there  may  be  an  epidemic 
of  spiritual  evils.  The  Pastor  finding  the  symptoms 
developed  in  two  or  three  instances  may  be  quite  sure 
that  his  remedies,  if  wisely  applied  to  them,  will  benefit 
many  whose  need  has  not  been  made  known  to  him. 

Approaching  services, — The  services  for  the  approach- 
ing Sunday  are  a  copious  reservoir  of  suggestions  for 
texts  and  topics.  The  Lessons,  Psalms,  Epistle,  Gospel, 
and  Collects  give  an  unfailing  supply  of  variety  of 
theme.  It  is  wise  to  employ  these  suggestions,  because 
our  people  are  already  prepared  to  sympathize  with 
this  course  of  religious  contemplations.  Their  minds 
easily  flow  on  from  the  service  to  thoughts  in  the 
sermon  appropriate  to  the  season.  It  saves  us  all 
trouble  of  lengthy  introductions,  for  their  suffrages  are 
already  secured  for  our  theme.  Such  harmony  between 
the  Pulpit  and  Desk  is  expected  by  Episcopalians.  It 
is  always  expected  on  the  greater  Festivals  and  Fasts. 

Still  further  it  is  very  wise  and  beneficial  to  keep  up 
a  parallelism  between  the  instructions  given  in  Sunday- 
School  and  Bible  Classes,  and  the  seasons  of  the  Church. 
The  late  Bishop  of  Oxford  (Wilberforce)  in  his  addresses 
to  the  Candidates  of  his  Diocese,  speaks  forcibly  on  this 
topic.  I  shall  often  quote  these  addresses  with  approval, 
for  a  vein  of  wonderful  spirituality  of  view  of  our 
Ministerial  work,  and  a  loving  heartiness  in  looking 


SUGGESTIONS  OF  TEXTS.  341 

at  it,  runs  through  all  of  them.  "  Our  people  ought 
to  be  so  trained  as  to  refuse  to  listen  to  the  first  whis- 
pered falsehood,  and  it  is  this  training  which  the  Church 
has  provided  for  them.  This  is  the  meaning  of  that 
wise  forethought,  which  has  appointed  Festivals  for 
keeping  ever  in  remembrance  those  leading  events 
and  acts  of  our  blessed  Master's  life,  out  of  which 
all  the  great  truths  of  our  Creed  naturally  unfold 
themselves.'^ 

With  these  views  our  own  Masters  in  the  pulpit 
agree.     Phillips  Brooks  says : 

"  It  is  not  well  to  float  over  the  whole  sea  of  truth,  and  plunge 
here  and  there,  like  a  gull,  on  any  subject  that  suits  your  mood. 
No  other  instruction  was  ever  given  so.  Hearers  have  not  the 
least  idea  as  they  go  to  church  what  you  will  preach  to  them 
about  to-day :  it  is  hopeless  for  them  to  try  to  get  ready  for 
your  preaching," 

"  The  great  procession  of  the  Ecclesiastical  Year,  sacred  to 
our  best  human  instincts  with  the  accumulated  reverence  of 
ages,  leads  those  who  walk  in  it,  at  least  once  every  year,  past 
all  the  great  Christian  facts.  The  Church  year  too  preserves 
the  personality  of  our  religion.  It  is  concrete  and  picturesque. 
The  historical  Jesus  is  forever  there.  It  lays  each  life  down 
beside  the  perfect  life,  that  it  may  see  at  once  its  imperfection 
and  its  hope."* 

The  Course  of  the  Ecclesiastical  Year  is  certainly  a 
fertile  source  of  delightful  topics  for  texts  and  themes. 
It  is  perennial;  never  fails.  The  fountain  is  ever  fresh 
and  full ;  nor  can  any  Teacher  exhaust  it. 

As  an  illustration  note  the  obvious  suggestions  of  the 
first  of  these  seasons. 


*  Phillips  Brooks  on  Preaching,  p.  91. 
29* 


342  PREACHING. 

Advent. — The  ramifications,  extensions,  and  applica- 
tions of  these  lines  of  thought,  are  almost  innu- 
merable. 

Christ's   first   coming.      Its    history,    purpose, 
results ;   a  fulfilment  of  prophecies. 

His  second  coming;    its   story,  object,  issues; 
the  prophecies  relating  to  it. 
The  judgment  of  the  world. 
The  judgment  of  men. 
The  judgment  experimentally  considered. 
The  spiritual  aspect  of  Christ's  advent  to  the 
heart. 
Illustrative  subjects  for  Courses  for  the  four  Sundays. 
"The  desire  of  all  nations  shall  come." 

1 .  The  Messiah ;  Israel's  desire. 

2.  The  Messiah  ;  a  Believer's  desire. 

3.  The  Messiah ;  all  peoples'  desire,  as  Restorer 
and  Judge. 

4.  The   Messiah.      Universally  desired   as   an 
.    historical  fact  proved  by  tradition,  ancient  poetry, 

mythology,  as  well  as  history. 
A  Course  on  the  several  appearances  of  Christ,  as 

1.  The  Law-giver  on  Mount  Sinai. 

2.  The  Redeemer  on  Mount  Calvary. 

3.  The  God-man  on  Mount  Tabor. 

4.  The  Restorer  on  the  Mount  of  Olives. 

A  Course  of  Sermons  for  Advent  on  the  Spiritual 
Seed- work. 

1.  The  Sowing;  preparations  for  producing  re- 
ligious life. 

2.  The  Blade;  commencement  of  religious  life. 

3.  The  Ear;  its  growth  and  encouragement. 


SUGGESTIONS  OF  TEXTS. 


343 


4.  The  Full  corn;  the  characteristics  of  a  ripe 
religion. 
A  Course  of  Sermons  upon  the  four  Collects: 

1.  Repentance,  as  related  to  the  Advent. 

2.  Preaching,  as  related  to  the  Advent. 

3.  The  Holy  Spirit's  relations  to  the  Advent. 

4.  Renewed  effort  of  Christians  in  its  relations 
to  the  Advent. 

Topics  for  Seasons  commemorating  the  Life  of  Christ: 
Christmas. — The    Incarnation    of    Christ.      Christ 

present. 
New- Year's  eve.  ^   Reflection,  Self-examination. 

Consecration  to  Christ,  Baptism, 

the  Covenant  of  Grace. 
Resolution.  Preparation  for  new 
work.      The   New   Year  of 
Heaven. 
Epiphany. — Christ's  Kingdom  in  all  its  aspects. 


Circumcision. 


New  Year's  day. 


Ash  -Wednesday. 
Lent. 


Repentance. 

Sin  in  all  views,  original  and 
actual. 
Good-Friday.  v  The  Cross,  chiefly  as  seen  by  a 

repentant   sinner:    occasional 
glimpses     of      victory     and 
glory. 
Easter. — Christ's    resurrection:    The    Doctrine;    its 

proofs.     The  future  state.     Heaven. 
Ascension. — Christ's  offices.  His  Kingship  completing 
the  Mediatorial  work.     Our  condition  as  subjects. 
Whit-Sunday. — The  Holy  Ghost:  His  Person,  Di- 
vinity, and  offices. 
Trinity. — The  Tri-Unity.     Arguments  and  illustra- 


344  PREACHING. 

tions   are  unnumbered:  the  Scriptural;   positive 
and  incidental:  the  argument  from  reason:  from 
analogy:    from    history:    from    tradition:    from 
necessity,  as  required  by  the  Harmony  of  Divine 
Attributes;    as   required    by   the    Harmony   of 
Divine  offices  in  the  work  of  Salvation.* 
Sundays  after  Trinity. — The  subjects  appropri- 
ate are  particular  morality  and  practical  religion  in  its 
details,  based  upon  the  completed  scheme  of  Salvation 
as  revealed  to  us  in  the  offices  of  the  Father,  the  Son, 
and  the  Holy  Ghost  as  one  God,  that  is,  in  the  Trinity. 
By  Courses  of  Sermons,  on  the  Ecclesiastical  Year,  a 
text  may  be  carried  through  all  the  main  seasons;  for 
example,    "  Behold    your    King  r      In    the    manger, 
Christmas.     At  the  manifestation,  Epiphany.     Un- 
der   temptation.  Lent.     Before    Pilate    and   on    the 
Cross,  Good-Friday.     Bursting  from  bonds  of  death, 
Easter.    Seated  on  His  throne.  Ascension.    Sending 
the  Holy  Ghost,  Whit-Sunday. 

Or  by  a  motto.  "  Who  is  this  V^  or  "  Seen  of  Angels ;" 
or  illustrative:  "Yet  doth  He  devise  means  that  his 
banished  be  not  expelled  from  Him." 

A  Course  of  Historical  Sermons  carried  through  the 
Seasons  of  the  Ecclesiastical  Year,  showing  the  history 
of  the  Church  of  God :  from  the  Old  Testament,  the 
Acts,  and  the  Epistle  to  the  Hebrews;  showing  the  an- 
ticipations and  realizations  of  the  Gospel  system. 

A  Course  of  Biographical  Sermons  ;t  Joseph,  Aaron, 
Eli,  Gideon,  Ruth,  and  others. 

*  Dwight's  Sermons  will  aid  in  studying  this  theme. 
f  Giving  characteristics  of  a  godly  life. 


LENGTH  OF  TEXTS.  345 

The  Parables  and  Miracles;  the  Epistles;  or  the 
Psalms,  afford  good  topics  for  sermons  in  a  series,  to  be 
occasionally  delivered.  They  are  especially  serviceable 
for  lectures. 

Set  courses  of  sermons  on  one  subject  are  not  ad- 
visable. They  become  prolix,  exhausting,  wearisome. 
Courses  of  sermons  serve  the  best  purpose  when  the 
writer  keeps  the  subject  on  hand,  continuing  it  from 
time  to  time  when  he  feels  particularly  drawn  towards 
it,  or  when  nothing  more  pressing  engages  attention. 
For  example,  a  Course  on  tlie  Moral  law  as  illustrated 
by  practical  religion,  as  it  is  exhibited  in  the  precepts 
of  the  Epistles,  might  be  kept  ready  at  any  time  to 
attract  one's  thought  and  pen.  It  is  not  wise  to  go 
through  the  whole  ten  Commandments,  in  imperative 
succession,  Sunday  after  Sunday,  as  a  teacher  might  go 
throuo^h  the  Catechism.  But  let  them  be  treated  in 
regular  order,  determining  the  time  for  each  by  exigen- 
cies of  occasions  as  they  arise. 

The  Length  of  a  Text  should  be  regulated  according 
to  the  method  which  you  are  to  pursue  in  your  dis- 
course, whether  topical  or  expository.  A  Text  must 
cover  the  whole  topic,  or  topics,  of  a  discourse,  and  no 
more.  The  shorter  a  text  is,  the  better,  for  remem- 
brance. Bishop  Burnet  has  some  very  useful  remarks 
on  this  theme.     He  says : 

"The  plainer  a  text  is  in  itself,  the  sooner  it  is  cleared,  and 
the  fuller  it  is  of  matter  of  instruction ;  and  therefore  such 
ought  to  be  chosen  for  common  auditories.  Many  will  remem- 
ber the  text,  that  remember  nothing  else ;  therefore  such  a 
choice  should  be  made,  as  may  at  least  put  a  weighty  and 
speaking  sentence  of  the  Scriptures  upon  the  memories  of  the 
people.  A  sermon  should  be  made  for  a  text,  and  not  a  text 
p* 


346  PREACHING. 

found  out  for  a  sermon.  Great  care  should  be  also  had,  both  in 
opening  the  text,  and  of  that  which  arises  from  it,  to  illustrate 
them  by  concurrent  passages  of  Scripture.  A  text  being  opened, 
then  the  point  upon  which  the  sermon  is  to  run  is  to  be  opened; 
and  it  will  be  the  better  heard  and  understood,  if  there  is  but 
one  point  in  a  sermon  ;  so  that  one  head,  and  only  one,  is  well 
stated,  and  fully  set  out.  In  this,  great  regard  is  to  be  had  to 
the  nature  of  the  auditory.  Too  close  a  thread  of  reasoning, 
too  great  an  abstraction  of  thought,  too  sublime  and  too  meta- 
physical a  strain,  are  suitable  to  very  few  auditories,  if  to  any 
at  all.  Things  must  be  put  in  a  clear  light  and  brought  out  in 
as  short  periods  and  in  as  plain  words  as  may  be." 

Mode  of  studying  a  text. 

Examine  the  original.  Translate  the  text  for  your- 
self. After  thus  satisfying  yourself  of  the  writer's 
meaning ;  examine  the  English  translation.  I  do  not 
mean  merely  read  it ;  but  examine  it  carefully  by  the 
a;id  of  dictionaries,  not  of  commentaries.  The  object  is 
to  find  out  what  meaning  the  translators  put  upon  the 
text.  It  is  necessary  therefore  to  discover  the  "  usus 
loquendi'^  in  their  day.  Such  books  as  Eichardson's 
Dictionary  in  tracing  the  history  of  words  and  Trench's 
Synonymes,  will  help  in  this  inquiry,  and  throw  light 
on  the  true  meaning.  Then  read  the  context  carefully. 
Take  Angus'  rules  as  a  guide :  study  the  words ;  the 
words  in  their  place  in  the  sentence ;  the  Avords  in  con- 
nection with  the  writer's  scope ;  the  words  in  connec- 
tion with  other  parts  of  Scripture.  Then,  and  not 
until  then,  read  one  or  two  approved  expositions; 
which  will  give  an  idea  of  the  meaning  as  seen  by 
others.  This  is  what  we  are  trying  to  get  at,  first  by 
our  own  study  and  reflections :  and  next  by  comparing 
our  views  with  those  of  the  learned  translators,  and 


STUDYING    TEXTS.  347 

other  competent  commentators.  Avoid  reading  too 
many  authors.  Only  enough  should  be  read  to  enable 
a  student  to  correct  any  error  into  which  he  may  chance 
to  have  fallen,  from  imperfect  study  or  reflection. 
Locke  says,  "  Many  a  man  who  was  pretty  well 
satisfied  as  to  the  meaning  of  a  text,  has,  by  consult- 
ing commentators,  quite  lost  the  sense  of  it."  On  the 
other  hand,  Cowper  shows  the  evil  of  not  endeavoring 
to  correct  any  error  arising  from  prejudice,  Avhim,  or 
caprice : 

"  When  some  hypothesis  absurd  and  vain 
Has  filled  with  all  its  fumes  a  critic's  brain, 
The  text,  that  sorts  not  with  his  darling  whim, 
Though  plain  to  others  is  obscure  to  him." 

Let  expositors  be  studied  judiciously  as  spurs  and 
bridle,  not  as  crutches  for  idleness  or  weakness. 
Having  thus  determined  Avhat  is  the  real  meaning 
of  the  text,  next,  decide  precisely  how  much  of  the 
text  is  needed  for  use.  Take  such  portion,  use  it  for 
the  purpose,  and  stick  to  it. 

By  such  a  method  a  student  will  preserve  originality 
of  thought,  as  well  as  freedom  from  erroneous  inter- 
pretations. Idiosyncrasies,  or  partialities,  either  theo- 
logical or  mental,  in  explaining  Scripture,  are  abhorrent. 
These  are  avoided  by  frank  comparison  of  one's  own 
views  with  those  of  standard  writers.  But  freshness 
and  originality  are  exceedingly  desirable.  And  these 
are  secured  by  the  habit  of  studying  the  text  from 
the  original,  with  no  other  help  than  that  which  is 
necessary  to  discover  the  original  meaning  of  the 
words  used  by  the  writer  to  convey  the  Holy  Spirit's 
intention. 


348  PREACHING. 

Treatment  of  the  text. 

An  incidental,  indeed  a  primary  query,  is,  shall  the 
text  be  treated  at  all ;  or  shall  it  be  used  simply  as  an 
introduction  to  the  treatment  of  a  topic?  To  this 
question  Bishop  Mcllvaine  replies,  "Always  Avrite  on 
a  text;  even  when  you  treat  a  subject/'  My  expe- 
rience leads  to  entire  concurrence  in  this  opinion.  The 
reasons  are : 

1.  That  Scripture,  God's  word,  is  the  theme.  He 
expects  us  always  to  divine  and  divide  his  truth. 

2.  Variety  for  the  sake  of  one's  congregation  de- 
mands the  treatment  of  texts,  not  the  consideration  of 
subjects ;  for  subjects  may  be  exhausted,  but  texts  are 
inexhaustible. 

3.  The  use  of  texts  affords  variety  in  the  treatment 
of  recurring  subjects.  It  enables  one  to  select  parts 
of  a  subject,  and  to  elucidate  each  part;  and  thus 
without  wearisomeness,  in  the  course  of  time,  or  by  a 
series  of  sermons,  to  make  specific  all  the  parts.  Vinet 
does  not  think  so  ;*  but  Mcllvaine  is  a  wiser  guide. 
Treat  every  subject  by  means  of  a  text,  and  according  to 
the  suggestions  of  the  text.  Bishop  Mcllvaine  gave  me 
this  advice,  soon  after  my  entrance  on  duty  as  a  Rector. 
I  recommend  the  rule,  not  only  by  the  weight  of  his 
testimony,  but  also  by  whatever  value  there  may  be  in 
this  record  of  thirty  years'  experience.  It  is  a  rule 
which  wears  well,  and  from  it  I  have  never  varied. 

As  an  illustration  of  the  meaning;  suppose  that  one 
desires  to  preach  on  the  IX.  Article  of  Religion.     It  is 

*  Yinet,  pp.  98,  99. 


TREATMENT  OF   TEXTS.  349 

dry  enougli  as  an  Article.  Very  little  juice  in  it.  Scho- 
lasticism has  desiccated  it,  leaving  only  threads  of 
thought;  as  linen  out  of  flax.  But  use  Isaiah  i.  5  for 
a  text,  which  contains  the  whole  Article:  and  see  how 
instantly  it  becomes  full  of  life  and  light  and  interest. 
^'The  whole  head  is  sick  and  the  whole  heart  faint." 
"The  whole  head  sick:"  the  mind  disordered  and 
corrupted,  faculties  perverted,  working  irregularly  and 
uncertainly;  imagination  depraved,  fears  exaggerated, 
hopes  depressed,  will  unsteady.  "  The  whole  heart 
faint:"  not  dead,  but  faint;  the  affections  are  faint,  they 
have  lost  their  power,  lost  their  direction,  lost  their  true 
use.  "The  Ox  knoweth  his  owner,  (has  a  sound  head) 
and  the  Ass  his  Master's  crib;  (has  a  strong  heart)  but 
Israel  doth  not  know,  my  people  doth  not  consider," 
(has  neither  head  nor  heart).  This  is  the  actual  state 
of  mankind,  as  we  know  it.  Illustrated  by  Scriptural 
proofs;  by  examples  from  biography  and  narrative; 
by  appeals  to  experience.  "  Very  far  gone  from  orig- 
inal righteousness,"  the  Article  says.  It  is  not  a  result 
of  following  example:  but  it  is  exhibited  prior  to  the 
realization  of  the  force  of  example,  and  is  universal; 
consequently  it  is  an  "original  fault  and  corruption." 

If  we  desire  to  go  further,  in  discussing  the  truth,  it 
is  easy  to  show  by  the  comparison  employed  in  the 
text,  that  this  condition  of  mental  aberration  and  heart- 
weakness  is  naturally  displeasing  to  God ;  and  tlierefore 
must  be  corrected,  that  is,  regenerated,  before  one  can 
be  at  peace  with  God.  Still  further;  the  fault  of  it  is 
so  adhesive  to  the  soul  as  that  it  remains  to  plague  even 
those  who  are  regenerated.  "  Israel,  even  the  Prince 
with   God,"  doth  not  know:  "My  people,"  even  my 

30 


350  PREACHING. 

•people,  do  not  consider !  Thus  you  have  found  the 
whole  Article  in  the  Text. 

Texts  are  always  fruitful  of  thought.  When  studied 
by  comparison  of  Scripture  with  Scripture,  the  fruit- 
fulness  is  multiplied.  Subjects  are  treated  by  purely 
logical  or  philosophical  methods,  and  therefore  by  uni- 
form trains  of  investigation.  But  if  an  apt  text  is 
chosen,  and  its  natural  suggestions  are  followed,  a 
Preacher  is  almost  of  necessity  led  into  variety,  under 
tlie  charming  influence  of  association  of  ideas. 

I  quote  from  "  Brief  Hints  :'' 

"  Let  the  text  be  studied  not  to  ascertain  what  may  be  made  of 
it  by  accommodation  or  by  spiritualizing,  but  to  bring  forth  ex- 
clusively that  which  God  the  Holy  Spirit,  in  connection  with  the 
whole  line  of  thought  in  that  chapter,  really  intended  to  say,  or 
rather  has  said,  in  that  particular  sentence,  in  the  best  possible 
way  in  which  it  could  be  said  by  infinite  wisdom  to  convey  prof- 
itable thought  to  a  finite  mind.  This  strict  interpretation  is  the 
only  justifiable  mode  of  dealing  with  the  Word  of  God.  It  will 
amply  repay  the  efi'ort,  by  the  gradual  formation  of  a  sound  and 
undeceivable  judgment  in  after-life,  and  is  one  of  the  best  safe- 
guards against  enthusiastic  error," 

"Like  the  trigonometrical  survey  of  a  country,  every  text 
thus  thoroughly  examined  is  a  well-ascertained  base,  preliminary 
to  another  measurement,  and  the  proceeding  goes  on  systematic- 
ally, with  little  liability  to  error;  and  with  the  power  of  check- 
ing and  correcting  errors  which  do  occur,  until  the  whole  district 
is  measured  and  mapped  out  in  detail,  and  the  general  result 
placed  before  the  eye  in  a  way  capable  of  being  referred  through 
all  the  steps  of  the  process,  to  the  original  germs  of  thought." 

Bishop  Auer  once  said  to  me,  that  he  was  accustomed 
in  Basle  to  analyze  each  writing,  especially  the  Epistles, 
thoroughly;  so  that  he  could  tell  the  whole  line  of  ar- 
gument and  illustration;  he  knew  the  position  of  each 


TREATMENT  OF   TEXTS.  351 

text  with  what  went  before  and  came  behind  it :  so  that 
at  any  moment,  he  could  tell  concerning  any  text,  what 
were  its  bearings  and  relations.  Consequently  he  was 
always  ready  to  preach;  and  to  give  what  he  believed 
to  be  the  mind  of  the  Spirit  on  any  text  within  the 
range  of  his  studies. 

Scheme  or  Skeleton. 

The  preparation  of  the  plan  of  a  sermon  is  of  first 
importance.  The  character  of  a  discourse  depends  on 
it,  whether  the  scheme  be  written  out,  or  merely  thought 
out.  Its  unity,  purpose,  power  of  impressing  any  one 
idea,  depend  upon  the  distinctness  of  the  plan  as  con- 
ceived before  the  discourse  is  begun.  What  would  be 
thought  of  an  Architect  who  should  begin  to  build, 
without  knowing  whether  his  foundation  was  to  carry 
one  story  or  five  ?  And  what  sort  of  impression  would 
his  building  make  were  it  erected  without  rules  of  order 
and  irrespectiv^e  of  the  fitness  of  things  ?  Or  how  could 
a  Lawyer  win  his  cause  were  his  witnesses  brought  in 
pell-mell,  and  his  argument  thrown  at  the  jury  or  the 
Bench,  piecemeal,  having  neither  beginning,  middle, 
nor  end?  Sermons  uttered  on  the  spur  of  the  mo- 
ment often  exhibit  the  want  of  well-considered  plan. 
Even  written  sermons  sometimes  show  extempore 
derangement. 

In  the  first  place  let  the  thinker  kneel  down  and 
ask  God's  guidance  in  the  formation  of  his  plan,  con- 
sidering how  much  of  the  effect  of  his  sermon  will 
depend  on  the  arrangement  of  it. 

In  the  next  place  let  the  scheme  be  a  clear,  distinct, 
and  positive  line  of  thought :    starting  from  a  well- 


352  PREACHING. 

defined  point,  and  leading  by  a  well-defined  road,  to  a 
defined  result.  Some  make  merry  with  the  idea  of 
having  a  skeleton  always  present  to  the  mind's  eye. 
But  a  physician  Avill  tells  us  that  on  the  perfection  of 
the  skeleton  depends  the  functional  perfection  of  the 
man.  And  it  does  not  require  a  very  learned  Teacher 
to  inform  a  student,  that  unless  all  his  thoughts  upon 
a  text  shall  be  arranged  with  like  harmony,  symmetry, 
and  mutual  dependence  of  parts,  to  that  which  signal- 
izes Divine  skill  in  preparing  the  bones  to  bring  out 
the  beauty  of  a  man,  they  will  never  present  that  per- 
fect trutli  which  God  has  prepared  to  be  worked  out 
from  scattered  elements  in  the  Divine  Word.  Let  the 
scheme  be  a  thorough  analysis  of  the  text  and  theme. 
The  whole  course  of  thought,  should  be  arranged,  by 
putting  every  important  idea  in  its  order  and  place. 
The  general  idea  is  as  follows : 

1.  Introduction  or  exordium. 

2.  Doctrine,  or  exposition  and  teaching. 

3.  Practice,  or  application  to  the  hearers. 

4.  Exhortation  or  Peroration. 

The  Introduction  should  be  direct ;  growing  out  of 
the  theme  or  text,  or  surrounding  circumstances.  The 
object  is  to  gain  thereby  the  sufiVages  and  hearts  of  our 
hearers.  It  should  be  short  and  attractive,  leading 
directly  to  the  theme. 

Doctrine. — This  is  a  technical  phrase,  meaning  that 
which  is  to  be  taught  in  the  body  of  the  discourse :  it 
should  be  a  clear,  full,  and  satisfactory  exposition  of 
the  theme. 

Practice  is  the  making  use  of  every  important  truth 
which  occurs  in  considering  the  doctrine. 


TREATMENT  OF  TEXTS.  353 

Exhortation. — In  general,  the  exhortation  ought  to 
seize  the  main  theme,  rouse  the  passions  by  reflections 
on  it,  and  so  lead  the  Will  to  action,  in  the  line  which 
the  "  Practice"  has  already  suggested. 

This  outline  is  given,  not  as  an  iron  rule,  but  only 
as  a  guide  to  thought.  Certainly  the  outline  should 
not  appear  in  the  sermon.  A  pencil  sketch  may  be 
necessary  before  a  great  picture  can  grow  out  of  it ; 
but  the  grandest  painting  by  Eaphael  or  Kubens  would 
be  spoiled  were  one  to  see  the  crayon  lines  beneath  the 
coloring.  Nor  should  every  sermon  follow  the  same 
lines.  That  would  be  a  terrible  monotony.  Sometimes 
the  best  exordium  is  a  simple  announcement  of  the 
theme.  Sometimes  "doctrine,"  sometimes  "practice" 
will  be  the  body  of  a  discourse.  Sometimes  a  judicious 
silence  is  the  hajipiest  peroration.  The  outline  is  in- 
tended to  be  a  guide,  not  a  rule ;  a  living  helper  to 
direct  and  encourage  our  thinking,  not  a  turnpike  road 
over  which  we  shall  forever  jog,  jolting  out  thoughts 
by  one  unvarying  jarring  of  the  wheels  over  rough 
stones. 


30* 


PREACHING. 


CHAPTEE    XXII. 

PREPARATION   FOR   THE   DUTY. 

Prayer. 

When  preparing  to  write  a  Sermon,  again  pray.  One 
can  write  profitably  only  under  a  sense  of  the  impor- 
tance of  liis  vocation  and  of  its  necessity,  and  of  his 
responsibility  to  God.  The  very  idea  of  the  divine 
authority  of  that  vocation,  and  the  feeling  that  one 
has  been  called  of  God  to  it,  will  naturally  lead,  should 
necessarily  induce,  a  Minister  to  resort  to  the  mercy- 
seat  previously  to  engaging  in  this  momentous  duty. 
The  Holy  Spirit  must  needs  be  invoked  on  our  study, 
if  we  hope  for  success  in  it. 

But  we  must  combine  study  with  prayer. 

"  I  have  been  cured,"  says  Mr.  Cecil,  "  of  expecting  the  Holy- 
Spirit's  influence  without  due  preparation  on  our  part,  by  ob- 
serving how  men  preach  that  take  up  that  error.  We  must 
combine  Luther  with  Saint  Paul.  '  Bene  orasse,  est  bene  stu- 
duisse,'  must  be  united  with  'give  thyself  wholly  to  these  things 
that  thy  profiting  may  appear  to  all.'"  "Well  does  one  say, 
'  God  will  curse  that  man's  labors  who  is  found  in  the  world  all 
the  week,  and  then  on  the  afternoon  of  Saturday  goes  to  his 
study ;  whereas,  God  knows,  that  time  were  little  enough  to 
pray  in,  and  weep  in,  and  get  his  heart  in  a  fit  frame  for  the 
duties  of  the  approaching  Sabbath,  Such  an  one  must  soon 
354 


STUDY  AS  A   PREPARATION.  355 

come  to  the  contempt  which  he  justly  merits.  Unlike  the  wise 
householder,  he  has  no  treasure  out  of  which  to  bring  forth 
things  new  and  old.  The  old,  indeed,  always  comes  forth,  but 
where  is  the  new?'  " 

Says  Bridges,  "  Except  there  be  a  gathering  proportionate  to 
the  expenditure,  there  can  be  no  store  of  knowledge  laid  in  for 
themselves,  and  consequently  none  for  the  people.  Preachers  of 
this  stamp  are  known  by  their  utter  want  of  variety.  It  is  sub- 
stantially not  only  the  same  doctrine,  which  it  of  course  ought  to 
be,  but  the  same  sermon,  with  only  a  change  of  texts  and  some 
variation  of  method,  but  with  scarcely  the  accession  of  a  new 
idea."* 

"All  he  said,  (speaking  of  Philip  Henry,)  and  all  he  saw,  as 
well  as  the  things  he  heard,  were  regarded  by  him  with  less  or 
with  more  attention,  as  they  bore  upon  his  preparations  for  the 
pulpit." 

"'Brother,'  said  Eliot  to  a  young  preacher,  'there  was 
oil  required  for  the  service  of  the  sanctuary,  but  it  must  be 
beaten  oil ;  I  praise  God,  that  I  saw  your  oil  so  well  beaten  to- 
day.' "  "And  yet  he  looked  for  something  in  a  sermon  beside 
and  bej^ond  the  mere  study  of  men.  I  have  heard  him  com- 
plain, '  It  is  a  sad  thing,  when  a  sermon  shall  have  that  one 
thing,  the  Spirit  of  God,  wanting  in  it.'  " 

Study, 
God's  word  is  to  be  the  source  of  all  topics  of  preach- 
ing, and  the  guide  and  authority  in  them.  Bishop 
Meade  in  his  Lectures  says,  "  Bishop  Spratt  mentions 
an  instance  of  a  Bishop  in  troublous  times,  who,  being 
confined  nearly  twenty  years  in  the  Tower  of  London, 
and  plundered  of  his  library,  applied  himself  exclu- 
sively to  the  study  of  the  Scriptures.  He  was  often 
heard  solemnly  to  profess  that  in  all  his  studies  and 
various  readings  and  observations,  he  had  never  met 
with  a  more  useful  guide,  or  a  surer  interpreter  to 


*  Bridges,  p.  178. 


356  PREACHING. 

direct  his  feet  in  the  dark  places  of  the  living  oracles, 
or  to  give  satisfaction  to  his  conscience  in  the  experi- 
mental truths  of  them,  than  when  he  was  driven  by 
necessity  to  the  assiduous  cultivation  of  the  Scriptures 
alone,  and  to  weigh  them,  as  it  were,  in  the  balance 
of  the  sanctuary."*  "Wisdom  towards  God,"  says 
Matthew  Henry,  "is  to  be  gotten  out  of  God's  own 
book,  and  that  by  digging.  Most  persons  do  but  walk 
on  the  surface  of  it,  and  pick  up  here  and  there  a 
flower.  Few  dig  into  it;  they  are  too  lazy."  And 
again,  "When  we  quote  Scripture,  we  speak  with 
authority.  No  man  dare  answer,  for  it  is  God  who 
speaketh  by  us."  Chrysostom  says,  "If  anything  be 
spoken  without  Scripture,  the  knowledge  of  the  hearers 
halteth."  Augustine  says,  "  JN^on  valet,  hsec  ego  dico, 
hgec  tu  dicis,  hsec  ille  dicit,  sed  hsec  dicit  Dominus." 
People  expect  their  Minister  to  be  familiar  with  the 
Bible.  The  People  are  well  instructed  in  the  Bible, 
as  it  is  generally  their  one  book.  As  it  is  prominent 
in  our  Church  services,  it  should  be  equally  prominent 
in  the  instructions  of  the  pulpit.  It  is  to  be  feared 
that  there  is  much  deficiency  among  Theological  Stu- 
dents in  their  knowledge  of  the  English  Bible.  They 
know  a  good  deal  about  the  Hebrew  and  the  Greek 
originals,  but  very  little,  sometimes,  about  the  English 
translation.     Bishop  Burnet  says : 

"  Our  Ember  weeks  are  the  burden  and  grief  of  my  life.  The 
much  greater  part  of  those  who  come  to  be  Ordained  are  igno- 
rant to  a  degree  not  to  be  apprehended  by  those  who  are  not 
obliged  to  know  it.     The  easiest  part  of  knowledge  is  that  to 

*  Meade,  pp.  50,  51. 


PROPER  HELPS.  357 

which  they  are  the  greatest  strangers  ;  I  mean  the  plainest  parts 
of  the  Scriptures,  which  they  say,  in  excuse  of  their  ignorance, 
that  their  Tutors  in  the  Universities  never  mention  the  reading 
of  to  them  ;  so  that  they  can  give  no  account,  or  at  least  a  very 
imperfect  one,  of  the  contents  even  of  the  Gospels.  Those  who 
have  read  some  few  books,  yet  never  seem  to  have  read  the 
Scriptures.  Many  cannot  give  a  tolerable  account  even  of  the 
Catechism  itself,  how  short  and  plain  soever.  They  cry,  and 
think  it  a  sad  disgrace  to  be  denied  Orders,  though  the  ignorance 
of  some  is  such,  that,  in  a  well  regulated  state  of  things,  they 
would  appear  not  knowing  enough  to  be  admitted  to  the  Holy 
Sacrament." 

A  Professor  of  great  experience  in  a  Theological 
School  told  me  that  he  was  confounded  by  the  igno- 
rance which  many  of  his  students  showed  as  to  the  Ens:- 
lish  Bible;  and  that  it  was  only  paralleled  by  the  story 
that  was  told  of  an  Oxford  graduate  applying  for 
Orders.  The  Bishop  asked  him  to  distinguish  between 
and  name  the  major  and  minor  Prophets.  "Really,  my 
Lord,"  he  replied,  "I  do  not  care  to  draw  comparisons 
oetween  such  sacred  characters.'' 

Proper  Helps. 
These  will  be  books  on  geography,  history,  arche- 
ology, manners  of  the  times  referred  to  in  Scripture : 
Oldhausen's,  Trench's,  Clarke's,  Henry's,  Scott's  Com- 
mentaries; ("No  man  when  he  hath  drank  old  wine 
straightway  desireth  new,  for  he  saith  the  old  is  better.") 
The  Speaker's  Commentary ;  Ellicott's ;  Smith's  Dic- 
tionary: and  such  works  as  Farrar's  Life  of  Christ, 
Geikie's  Life  of  Jesus,  Connybeare  and  Howson's  Life 
of  St.  Paul,  Stanley's  Jewish  Church,  Robinson's  Holy 
Land:  such  works  as  give  valuable  reliable  informa- 
tion to  help  one's  own  study  of  Scripture. 


358  PREACHING. 


Literature, 

Works  on  general  literature  and  Belles-Lettres  that 
bear  directly  or  even  remotely  on  an  understanding  of 
the  Bible,  are  of  great  value  in  aiding  one's  preparation 
for  the  pulpit.  In  this  view  of  the  duty  the  wisest 
authors  agree. 

Bishop  Meade  says,  "  But  besides  those  ecclesiastical  studies 
of  the  Seminary,  there  are  other  books  of  general  literature,  and 
science,  and  history,  not  to  be  neglected  by  those  who  have  time 
and  opportunity.  Julian  the  apostate,  endeavored  to  prevent 
Christian  ministers  from  studying  the  heathen  poets,  historians, 
and  mythologists,  perceiving  that  they  drew  many  arguments 
therefrom  against  the  pagan  system,  and  in  favor  of  Chris- 
tianity." "  Many  things  are  now  to  be  drawn  from  books  not 
strictly  religious,  which  may  be  applied  to  the  service  of  re- 
ligion. Mr.  Scott,  the  commentator,  confesses,  that  in  earlier 
life  he  fell  into  error  on  this  subject,  and  limited  his  reading  too 
much  to  purely  religiolis  "books. "  "  The  vows  of  God  are  upon 
us ;  all  our  reading  should  be  subservient  to  the  immediate  ob- 
ject of  instruction.  As  ministers,  we  should  always  note  such 
things  as  may  the  better  enable  us  to  plead  for  the  '  truth  as  it  is 
in  Jesus,'  never  merely  for  amusement,  or  curiosity,  or  love  of 
learning  simply  for  its  own  sake,  or  the  credit  and  advantages 
derived  from  it."* 

The  minister  with  his  books  should  be  as  a  mariner 
who  makes  every  wind  carry  him  to  his  destined  port. 
With  a  free  wind  he  uses  all.  With  a  wind  on  the 
quarter  he  uses  a  part.  But  whether  tacking  or  sailing 
free  he  ever  makes  in  the  one  direction.  "No  man," 
says  Mr.  Bridges,  "  attains  remarkable  eminence  or  suc- 
cess without  an  habitual  and  resolute  self-denial  in  sub- 
ordinating every  secondary  point  to  the  favorite  object." 

*  Meade,  p.  60. 


MEDITATION  AS  A   HELP.  359 

Perhaps  the  highest  praise  for  a  minister  of  the  gospel, 
was  given  by  Dr.  Johnson  to  Dr.  Watts,  in  his  life  of 
him,  when  he  said,  ^'that  whatever  he  took  in  hand 
was  by  his  incessant  solicitude  for  souls  converted  into 
theology/' 

"  Lest  I  should  be  misunderstood,  (Meade,)  however,  on  the 
subject  of  this  general  reading,  let  me  say  that  I  do  not  mean  an 
indiscriminate  reading  of  all  the  trash  now  thrown  before  the 
public,  or  even  all  works  of  great  genius  that  may  be  put  forth. 
A  well-regulated  conscience  and  judgment  should  be  exercised 
in  the  choice  of  them.  There  is  no  more  propriety  in  reading 
all  the  books  that  are  written,  however  evil,  than  in  associating 
with  all  wicked  persons,  or  going  to  hear  preachers  of  infidelity 
or  false  doctrine,  because  they  are  eloquent,  learned,  or  witty. 
We  must  use  self-denial  for  the  sake  of  example  to  others,  as  well 
as  safety  to  ourselves.  There  is  a  great  injury  to  the  minds  of 
Ministers  from  indulging  a  taste  and  fondness  for  light  reading." 

In  this  connection  it  should  be  added  that  it  is  of 
great  importance  for  a  preacher  to  be  familiar  with' 
Authors  whose  style  and  manner  of  using  the  English 
tongue  is  approved.  The  purest  English  is  given  by 
Washington  Irving,  Prescott,  and  Lamb;  next  by 
Walter  Scott,  and  Motley. 

Meditation. 

Meditation,  or  reflection,  is  the  turning  of  thoughts 
over  and  over,  and  appropriating  them  to  one's  mental 
nourishment.  It  is  the  digestion  of  the  mind.  On  this 
process  depends  the  usefulness  of  information  gained 
by  study.  Knowledge  is  not  the  mere  reception  of 
truths,  nor  even  an  accumulation  of  them  in  the  mind : 
but  it  is  the  result  of  a  healthful  digestion  of  them. 
We  discriminate  between  what  is  valuable  to  us,  and 


ogQ  PREACHING. 

that  which  is  useless.  We  forget  the  former.  We 
assimilate  the  latter.  Thus  by  meditation  those  truths 
become  part  of  our  own  mental  resources;  part  of  our- 
selves. Excessive  reading,  like  any  other  excess,  is 
unwholesome,  because  no  time  can  be  given  to  medita- 
tion; because  reflection  is  impossible,  and  memory  be- 
comes overburdened.  A  farmer  will  tell  us  that  a  flood 
of  rain  is  of  less  value  to  his  crop,  than  half  the  quan- 
tity in  gentle  showers. 

It  is  very  important  to  find  a  place  in  the  mind  for 
all  important  thoughts,  or  information;  and  to  store 
them  away.  It  is  equally  important  to  remember 
where  they  are  stowed  away,  so  that  those  resources 
may  be  of  immediate  use  when  needed.  A  common- 
place book  may  be  useful.  Many  recommend  it.  The 
danger  in  using  such  a  book  arises  from  the  temptation 
to  depend  upon  it  rather  than  upon  meditation.  A 
further  danger  springs  from  the  temptation  to  string 
quotations  together,  without  reason.  The  peculiar 
thread  of  thought  originally  suggesting  the  quotation, 
and  connecting  the  extracts  having  been  forgotten  the 
quotations  become  useless. 

The  best  course  is  to  become  familiar  with  every  book 
which  we  study.  Note  in  them  such  parts  as  are  to  be 
remembered  as  particularly  of  use.  The  best  sort  of 
commonplace  book  is  the  last  fly-leaf  of  a  familiar  book; 
on  which  may  be  noted  subjects  of  important  topics, 
and  the  pages  where  their  treatment  will  be  found. 

Time  to  he  given  to  preparing  Sermons  or  Lectures. 

Sufficient  time  must  be  secured.  We  owe  it  to  our 
congregations.     We  owe  it  to  God.     The  surest  way 


PRACTICAL   HINTS.  3^1 

to  secure  it  is  to  fix  upon  certain  hours  of  the  day  for 
study,  and  to  adhere  to  them  as  a  positive  rule ;  never 
to  be  broken  for  anything  less  important  than  duty  to 
the  sick  and  dying.  Persons  who  want  to  see  us  on 
their  own  business  should  accommodate  themselves  to 
our  hours.  There  are  unreasonable  people  whose  sel- 
fishness or  self-importance  is  so  great,  and  some  whose 
inconsideration  is  so  overmastering,  that  they  will  be 
offended  if  a  Minister  should  seclude  himself  at  any 
particular  hour  which  happens  to  be  most  convenient 
to  them.  Better  that  they  should  be  offended,  than 
that  one's  congregation  should  suffer. 

Practical  hints. 

If  one's  study  is  invaded,  he  is  lost.  Therefore  that 
room  in  our  home  should  be  inviolate.  As  a  precau- 
tion, during  hours  of  study,  only  one  chair  should  be 
visible ;  and  that  the  one  which  the  Student  is  occupy- 
ing. When  the  visitor  is  either  obliged  to  stand,  or  to 
keep  his  host  standing,  it  is  not  too  much  to  hope  that 
the  interview  will  be  brief.  This  hint,  however,  is  not 
always  enough.  But  towards  the  impertinent  or  un- 
courteous,  a  Minister,  without  losing  his  character  for 
politeness,  may  always  find  some  forms  of  speech  whicli 
will  suffice  to  secure  to  him  his  needed  solitude. 

It  is  best  to  hang  a  notice  near  the  door,  on  the  out- 
side, so  prepared  that  it  will  attract  attention.  Thus, 
on  a  slate,  "  The  Rector  is  engaged  until  —  o'clock, 
and  desires  not  to  be  interrupted  except  for  cases  of 
sickness  or  spiritual  need.  Messages  may  be  left  on 
the  slate."  For  those  cases  the  Pastor  should  be  always 
ready  to  leave  his  studies ;  other  cases  will  not  suffer 


362  PREACHING. 

by  the  delay  of  a  few  hours.  The  best  plan,  is  to  fore- 
stall interruptions,  by  visiting  up  to  the  day,  and  to  let 
the  congregation  see  enough  of  us  at  times  convenient  to 
ourselves.  It  is  well  also  to  notify  our  people  at  what 
hours  their  Pastor  can  most  conveniently  attend  to 
Parochial  business. 

Illustrations  of  the  necessity  for  these  hints  abound. 
A  country  Clergyman  had  just  settled  himself  to 
his  books  and  paper.  It  was  a  stormy  day.  He  had 
carefully  provided  against  interruption  by  visiting  every 
case  of  need  in  the  congregation  on  the  previous  day. 
His  wife,  too,  had  taken  advantage  of  the  storm  for 
household  work,  intending  to  limit  the  dinner  to  a  cold 
luncheon.  Scarcely  had  the  thoughts  begun  to  flow, 
and  the  sermon  paper  begun  to  rejoice  in  them,  when 
a  thundering  knock  was  heard  on  the  door.  A  farmer 
friend  appeared.  *'  Terrible  storm.  Couldn't  do  any 
work  out-doors.  Thought  I  would  come  round,  and 
chat  with  you."  And  he  did  sit  around  all  day.  The 
sermon  was  gone.  The  wife  was  obliged  to  cook  a 
dinner.  And  except  for  the  pleasure  of  their  Parish- 
ioner's company,  the  day  was  lost.  I  was  not  told 
whether  the  guest  criticised  the  sermon  on  the  next 
Sunday :  but  it  is  likely.  For  such  a  case  perhaps 
there  is  no  remedy :  because  this  visitor  came  in  the 
innocence  of  his  heart,  and  with  the  kindest  purposes 
of  friendship:  and  his  hosts  were  grateful  for  the 
attention.  Nevertheless  the  injury  to  the  sermon  was 
irreparable.  And  if,  in  some  way,  we  could  make  it 
known  that  there  is  a  possibility  of  doing  such  harm, 
some  of  the  harm  might  be  prevented. 

A  country  Clergyman  came  to  a  city  Pastor's  study 


GENERAL   OBSERVATIONS.  3^3 

to  solicit  alms  for  his  Mission.  He  saw  such  a  notice 
on  the  door  as  is  referred  to  above.  He  went  away  in 
a  huff,  denouncing  the  arrogance  of  the  whole  class  of 
city  Rectors,  and  preferring  to  lose  the  alms  rather 
than  ask  for  it  at  the  appointed  hour.  In  this  instance 
neither  the  Rector  nor  his  sermon  was  the  sufferer. 
But  if  a  Clergyman  can  be  so  unreasonable,  it  is  evi- 
dent that  the  difficulties  of  the  case  are  great.  Such 
illustrations  emphasize  the  importance  of  the  precau- 
tions recommended.  Such  rules  are  universal  among 
other  professional  men. 

Morning  hours  are  the  best  for  study :  the  mind  is 
then  peculiarly  vigorous.  Late  hours  in  the  evening, 
or  at  night,  are  exhausting  to  the  mind  (besides  being 
trying  to  the  eyes);  study  is  easier  then  because  the 
mind  has  become  excited.  Physicians  say  that  the 
excitement  is  caused  by  an  increased  flow  of  blood  to 
the  brain.  Of  course  such  brain-work  is  an  over- 
action  and  therefore  unhealthy;  and  such  study  is 
therefore  less  valuable.  It  rapidly  weakens  the  powers 
of  the  mind. 

Sermons  should  be  written  early  in  the  week.  Sat- 
urday morning  should  be  held  sacred  for  reviewing 
the  sermon  and  amending  or  perfecting  it.  Generally 
one  will  have  little  time  on  Sunday :  and  on  that  day 
the  mind  should  be  freed  from  the  excitement  of 
study,  so  as  to  be  in  harmony  with  the  sacred  restful 
occupations  of  the  day. 

General  observations. 

Sermons  should  differ  from  Lectures  in  style.  There 
should  be  more  gravity  and  dignity  in  the  former. 


364  PREACHING. 

Lectures  had  better  be  extemporary  in  form,  and  should 
exhibit  more  freedom  in  manner.  A  degree  of  plain- 
ness in  the  mode  and  frankness  in  the  character  of 
advice,  of  plain  and  direct  speaking,  is  possible  in  lec- 
tures and  proper  to  them  which  is  not  suited  to  sermons. 
Occasional  discourses  should  be  rare.  Funeral  ser- 
mons are  to  be  avoided,  if  possible.  And  it  is  possible. 
During  a  thirty  years'  ministry  I  have  preached  only 
one  such  sermon  in  my  own  Parishes :  and  only  two, 
even  in  other  Parishes,  except  as  memorials  of  de- 
ceased Clergymen.  Bishop  Meade  recommends  the 
same  course  strongly.  Custom  in  country  places  de- 
mands a  funeral  sermon  :  but  the  Clergy,  by  judicious 
effort,  could  correct  that  public  taste.  Returning  from 
a  funeral  service  not  conducted  according  to  our  forms, 
in  company  with  three  Clergymen,  distinguished  in 
their  several  Churches,  Presbyterian,  Congregational, 
and  Dutch  Reformed,  each  took  occasion  to  approve 
and  advocate  the  customs  of  the  Episcopal  Church, 
in  using  a  fixed  Burial  service,  and  avoiding  funeral 
sermons. 

I  once  attended  a  funeral  service  (not  of  our  Church) 
in  a  house,  where  the  Minister  who  officiated  occupied 
his  whole  address  by  apologizing  for  his  deceased 
friend's  neglect  in  professing  religion.  A  Parishioner 
was  standing  by  my  side,  whom  I  had  been  earnestly 
striving  to  lead  to  a  profession  of  his  faith  in  Christ. 
He  touched  me  on  the  arm,  and  nodded  approvingly. 
Instantly  I  felt  that  my  cause  was  lost.  And  so  it 
proved.  My  friend  died  many  years  after  without 
acknowledging  his  Saviour ;  and  the  responsible  cause, 
I  have  no  doubt,  was  that  funeral  discourse,  in  which 


GENERAL   OBSERVATIONS.  365 

the  Minister  palliated  instead  of  reproving  error.  The 
temptation  is  not  easily  resisted.  But  if  Ministers 
would  always  speak  only  the  truth  on  such  occasions, 
the  demand  for  funeral  discourses  would  be  rapidly 
diminished.  A  Clergyman  was  called  on  to  preach 
the  funeral  of  a  dissipated  character.  He  frankly  told 
the  family  that  if  he  preached  he  must  speak  so  that 
his  hearers  should  be  warned  to  avoid  those  faults. 
They  insisted ;  and  the  old  Pastor  did  his  duty,  speak- 
ing the  truth  plainly,  but  in  love  and  with  all  courtesy. 
My  impression  is  that  whilst  his  honor  among  the 
people  was  increased  thereby,  he  was  never  called  upon 
again  to  '^preach  a  funeral.^'  A  habit  of  preaching 
nothing  but  the  truth  on  such  occasions  would  soon 
break  up  the  custom. 

Discourses  to  children  are  peculiar  in  construction 
and  language,  and  are  strangely  neglected ;  yet  never- 
theless, no  one  should  try  to  preach  them,  who  does 
not  understand  the  distinction  between  simplicity  and 
simpleness:  or  who  supposes  that  one  must  preach  down 
to  children. 

Repetition  of  sermons  may  occur  after  an  interval 
of  years ;  but  it  is  not  a  wise  practice  to  repeat  sermons 
in  ordinary  Pastoral  life.  A  better  habit  is  to  review 
sermons  carefully,  in  such  a  manner  that  they  become 
essentially  new. 

The  average  length  of  a  sermon  may  be  thirty 
minutes.  Twenty  minutes'  length  is  better  than  forty. 
But  much  depends  upon  the  interest  which  a  preacher 
awakens.  Some  sermons  are  long,  which  continue  after 
an  announcement  of  the  text  and  subject.  Some  ser- 
mons are  short,   when   even  at  the  end  of  an   hour 

31* 


366  PREACHING. 

neither  the  Preacher's  thoughts,  nor  the  hearers' 
anxiety  to  listen,  are  exhausted.  There  are  unmis- 
takable signs  of  attention  and  interest,  or  the  contrary, 
which  every  preacher  should  study  and  watch.  And 
he  who  trespasses  often  on  a  congregation's  patience 
will  soon  find  himself  without  a  congregation  on  which 
to  practise. 

A  few  weighty  sentences  from  the  Bishop  of  Oxford's 
addresses  (Wilberforce)  wdll  emphasize  these  practical 
hints. 

"  Your  ministry  has  failed  as  to  every  soul  entrusted  to  you 
who  is  not  under  it  converted  to  the  Lord,  or  built  up  in  His  holy 
faith."  "When  you  preach,  be  real.  Set  your  people  before 
you  in  their  numbers,  their  wants,  their  dangers,  their  capaci- 
ties ;  choose  a  subject,  not  to  show  yourself  off  but  to  benefit 
them ;  and  then  speak  straight  to  them,  as  you  would  beg  your 
life,  or  counsel  your  son,  or  call  your  dearest  friend  from  a  burn- 
ing house,  in  plain,  strong,  earnest  words."  "  That  you  may  be 
real,  let  your  sermons  be  made  up  of  truths  learned  on  your  knees, 
from  your  Bible,  in  self-examination,  and  amongst  your  people." 
"  Beware  of  giving  to  God  and  souls  the  paring  of  your  time,  and 
the  ends  of  other  employment."  "Beware  of  a  pernicious  fa- 
cilit^^  However  poor  or  ignorant  your  people  are,  you  may  be 
assured  that  they  will  feel  the  difference  between  sermons  which 
have  been  well  digested  and  well  arranged,  and  those  which  are 
put  carelessly  and  ill  together."  "  Let  every  sermon  tend  to  this 
highest  purpose,  simply  to  exalt  before  your  people  Christ  cruci- 
fied. Deal  much  in  the  great  truths  which  the  blessed  God  has 
taught  us  of  Himself;  beware  of  always  tarrying  amongst  the 
graves  and  corruption  of  our  own  fallen  and  tempted  state,  but 
rise  up  to  God  and  Christ  and  the  Holy  Ghost,  and  bear  your 
flock  with  you  there.  To  lead  them  for  themselves  indeed  through 
the  Spirit,  to  believe  in  the  Person  of  the  Eternal  Son,  and  so  to 
stand  before  the  Father,  accepted  in  the  Beloved, — this  is  life 
eternal."* 

*  Addresses,  p.  28,  et  seq. 


SOCIAL  INSTRUCTION. 


CHAPTER   XXIIl. 

IMPORTANCE,   ADVANTAGES/ AND   METHODS. 

Definition. — Social  instruction  differs  from  public,  in 
that  the  Teacher  blends  a  social  with  an  official  position. 
He  descends  from  the  pulpit  to  take  his  chair  in  a 
circle  of  friends  gathered  for  mutual  benefit.  He  does 
not  cease  to  be  a  teacher,  but  he  teaches  with  more 
freedom,  less  formality,  and  more  in  conversational 
methods.  The  characteristic  of  these  instructions  is  this 
blending  with  them  of  the  social  element.  We  take 
advantage  of  that  significant  principle  of  our  nature  on 
which  society  depends  for  its  existence  to  impress  and 
give  power  to  our  instructions. 

The  Social  Element  is  an  eternal  principle.  It  rules 
throughout  the  moral  universe.  A  recognition  of  it 
lies  at  the  basis  of  ajl  true  knowledge  of  God :  for  God 
has  not  revealed  Himself  to  us  as  existing  in  isolation 
or  solitariness,  but  as  existing  in  blessed  Trinity.  Holy 
Scripture  represents  Divine  existence  from  all  eternity 
to  have  been  the  association  of  three  Divine  Persons  in 
sacred  and  mysterious  unity.  All  hard  and  repulsive 
notions  of  God's  nature  and  character  have  arisen  out 
of  an  idea  of  His  isolation,  His  want  of  sympathy, 
His  unlikeness  to  us.     On  the  contrary,  it  is  revealed 

367 


368  SOCIAL   INSTRUCTION. 

that  He  made  us  in  His  own  image.  Certainly  He  did 
not  adopt  some  other  pattern  in  that  most  strongly 
marked  of  all  human  characteristics,  our  social  dispo- 
sition. 

We  do  not  begin  to  know  God  until  we  can  recognize 
Him  as  "Our  Father.'^  But  the  very  word  Father 
involves  a  social  idea.  Nor  does  this  idea  spring  out  of 
His  relations  to  us.  He  represents  Himself  as  Father 
in  the  ages  long  before  His  creation  of  men.  Far  back 
beyond  our  creation  was  the  creation  of  the  Angels. 
And  far  back  amidst  the  ages  of  eternity  past,  was  the 
era  when  he  assumed  a  Fatherly  relation  in  the  scheme 
of  redemption.  For  when  he  said  to  "my  Lord," 
"Thou  art  my  Son,  this  day  have  I  begotten  Thee," 
evidently  the  second  Person  of  the  Holy  Trinity  was 
already  existing.  He  announces  a  relationship,  not  a 
creation,  or  a  beginning  to  be.  The  Father  "said  to  my 
Lord";  he  did  not  create  "my  Lord."  He  said  to  him, 
"this  day,"  "thou  art  my  Son."  As  if  it  were  said: 
this  day  that  particular  relationship  in  the  scheme  of 
redemption  has  commenced,  which,  during  the  continu- 
ance of  the  Mediatorial  work,  is  to  be  known,  on  my 
part  as  Fatherhood ;  and  on  thy  part  as  Sonship ;  and  I 
"declare  this  decree"  to  the  universe.  This  relation- 
ship will  continue,  until  "all  things  shall  be  subdued 
unto  him,"  that  is,  subdued  unto  the  One  who  is  known 
by  the  double  title.  Son  of  God,  Son  of  Man,  the 
Christ  Jesus.  Then  "when  all  things  shall  be  subdued 
unto  him,"  "shall  the  Son  (in  his  Mediatorial  relation- 
ship) also  be  subject  unto  Him  that  hath  put  all  things 
under  Him,  that  God  may  be  all  in  all,"  as  it  was 
from  eternity  past.     The  Second  Person  of  the  adora- 


SOCIAL  ELEMENT  AN  ETERNAL  PRINCIPLE.     369 

ble  Trinity  will  not  then  pass  into  non-existence  or  be 
absorbed:  but  the  relationship  in  this  scheme  having 
been  completed  its  purpose  will  cease.  And,  as  God 
was  previously  to  the  announcement  of  it,  so  after  its 
termination,  God  will  be  all  in  all,  Three  Divine  Per- 
sons in  one  Godhead;  the  Mediatorial  relationship  ceas- 
ing, but  the  social  element  remaining  eternal.  Conse- 
quently the  Church's  doctrine  of  the  Eternal  Sonship 
of  the  Second  Person  of  the  Trinity  is  an  exact  represen- 
tation of  the  truth.  The  particular  Sonship  which  was 
connected  with  the  Incarnation  and  Redemption  com- 
menced and  will  terminate:  but  the  eternal  Sonship, 
which  is  a  relation  not  of  office  but  of  nature,  as  it 
had  no  beginning,  so  will  have  no  end.  Father,  Son, 
Holy  Ghost,  three  Divine  Persons,  are  eternally  One 
God. 

These  views  have  lately  received  strong  confirmation 
in  the  Essays  of  Richard  Holt  Hutton,  of  England. 
He  says : 

"  We  are  told  by  it  something  of  God's  absolute  and  essential 
nature,  something  which  does  not  merely  describe  what  He  is  to 
us,  but  what  He  is  in  himself.  If  Christ  is  the  Eternal  Son  of 
God,  God  is  indeed  and  in  essence  a  Father;  the  social  nature, 
the  spring  of  love  is  of  the  very  essence  of  the  Eternal  being. 
The  communication  of  His  life,  the  reciprocation  of  His  affection 
dates  from  beyond  time,  belongs,  in  other  words,  to  the  very 
being  of  God.  Now,  some  persons  think  that  such  a  certainty, 
even  when  attained  has  very  little  to  do  with  human  life.  '  What 
does  it  matter,'  they  say,  '  what  the  absolute  nature  of  God  is,  if 
we  know  what  He  is  to  us;  how  can  it  concern  us  to  know  what 
He  was  before  our  race  existed,  if  we  know  wbat  He  is  to  all  his 
creatures  now?'  These  questions  seem  plausible,  but  I  believe 
they  point  to  a  very  deep  error.  I  can  answer  for  myself  that 
the  Unitarian  conviction  that  God  is — as  God  and  in  his  eternal 
essence — a  single  and,  so  to  say,  solitary  personality,  influenced 


370  SOCIAL  INSTRUCTION. 

my  imagination  and  the  whole  color  of  my  faith  most  pro- 
foundly. Such  a  conviction,  thoroughly  realized,  renders  it  im- 
possible to  identify  any  of  the  social  attributes  with  His  real 
essence ;  renders  it  difficult  not  to  regard  power  as  the  true  root 
of  all  other  divine  life.  If  we  are  to  believe  that  the  Father  was 
from  all  time,  we  must  believe  that  He  was  as  a  Father,  that  is, 
that  love  was  actual  in  Him  as  well  as  potential,  that  the  commu- 
nication of  life  and  thought  and  fulness  of  joy  was  of  the  inmost 
nature  of  God  and  never  began  to  be,  if  God  never  began  to  be." 
"  For  my  own  part,  I  am  sure  that  our  belief,  whatever  it  may 
be,  about  the  'absolute'  nature  of  God,  influences  far  more  than 
any  one  supposes  our  practical  thoughts  about  the  actual  relation 
of  God  to  us.  Unitarians  eagerly  deny,  I  once  eagerly  denied,  that 
God  is  to  them  a  solitary  omnipotence.  Nor  is  He.  But  I  am 
sure  that  the  conception  of  a  single  eternal  will  as  originating, 
and  infinitely  antecedent  to,  all  acts  of  love  or  spiritual  com- 
munion with  any  other,  affects  vitally  the  temper  of  their  faith. 
The  throne  of  heaven  is  to  them  a  lonely  one.  The  solitude  of 
the  eternities  weighs  upon  their  imaginations.  Social  are  neces- 
sarily postponed  to  individual  attributes ;  for  they  date  from  a 
later  origin — from  creation — while  power  and  thought  are  eter- 
nal." "If  our  prayers  are  addressed  to  one  whose-eternity 
we  habitually  image  as  unshared,  we  necessarily  for  the  time 
merge  the  Father  in  the  omniscient  and  omnipotent  genius  of 
the  universe.  If,  on  the  other  hand,  we  pray  to  One  who  has 
revealed  his  own  eternity  through  the  Eternal  Son  ;  if,  in  the 
spirit  of  the  Liturgies,  Catholic  and  Protestant,  we  alternate  our 
prayers  to  the  eternal  originating  love,  and  to  that  filial  love  in 
which  it  has  been  eternally  mirrored,  turning  from  the  '  Father 
of  heaven'  to  the  '  Son  Kedeemer  of  the  world,'  and  back  again 
to  Him  in  whom  that  Son  forever  rests,  then  we  keep  a  God 
essentially  social  before  our  hearts  and  minds,  and  fill  our  imag- 
ination with  no  solitary  grandeur."  "  '  Before  all  worlds'  God 
was  essentially  the  Father,  essentially  Love,  essentially  some- 
thing infinitely  more  than  knowledge  or  power,  essentially  com- 
municating and  receiving  a  living  affection.  We  are  apt  to  take 
the  word  '  Father'  as  metaphorical  in  its  application  to  God,  a 
metaphor  derived  from  human  parentage.  But  such  a  faith 
teaches  us  that  the  most  sacred  human  relations,  which  we  feel 
to  be  far  deeper  than  any  individual  and  solitary  human  atri- 


SOCIAL  ELEMENT  AN  ETERNAL  PRINCIPLE.     371 

bates,  are  but  faint  shadows  of  realities  eternally  existing  in 
the  divine  mind." 

I  emphasize  these  weighty  sentences;  ^'If  Christ  is 
the  Eternal  Son  of  God,  God  is  indeed  and  in  essence 
a  Father :  the  social  nature,  the  spring  of  love,  is  of  the 
very  essence  of  the  Eternal  Being/' 

Again.  "  The  most  sacred  human  relations  are  but 
faint  shadows  of  realities  eternally  existing  in  the 
Divine  mind." 

Bishop  Huntington,  of  Central  New  York,  in  a 
letter  to  the  author  on  this  topic,  thus  responds  to  these 
views : 

"  There  was  a  time  in  my  transition  state  when  a  powerful  im- 
pression was  made  on  my  mind,  as  I  was  pondering  the  doctrine 
of  the  Trinity  on  which  my  whole  life  for  years  was  turning,  by 
this  idea: — Unless  the  Son  was  from  Eternity  then  there  was 
07ice  a  period  when  God  was  not  a  Father.  Turning  that  idea 
over  you  will,  1  think,  see  how  exactly  it  falls  in  with  your  sug- 
gestions as  to  the  sociality  in  the  Godhead  and  the  absolute 
necessity,  if  we  may  say  so,  of  reciprocal  relations  between  the 
Divine  Persons.  I  do  not  remember  ever  to  have  seen  this 
point  developed  in  any  argument  for  the  Trinity.  But  is  it  not 
strong?  Indeed  it  seems  to  be  philosophically  doubtful  whether 
any  perfect  Being,  or  nearly  perfect,  could  exist  in  absolute  and 
perpetual  solitude.  And  even  if  God  could  so  exist  He  would 
not  have  the  character  of  God.  We  need  not  be  afraid  here  of 
Anthropomorphism  or  Anthropopathy.  We  are  in  much  more 
danger  of  abstractions  in  religion.  Generally  I  think  the  expo- 
sitions and  defences  of  the  Trinity  have  been  too  scholastic  in 
method.  The  Unitarians  are  not  to  be  so  convinced.  Even  Lid- 
don's  admirable  Bampton  Lectures  largely  miss  the  mark.  I 
never  knew  a  Unitarian  to  be  much  aflfected  by  them.  With 
Plato,  Kant,  and  the  best  modern  Germans  on  its  side,  philo- 
sophical Trinitarianism  is  sufficiently  vindicated.  What  people 
want  to  see  and  feel  is  its  practical  power ;  its  blessed  ministry 
to  the  life  of  the  livino;  man." 


372  SOCIAL  INSTRUCTION. 

It  is  to  be  anticipated  that  an  eternal  element,  so  in- 
timately and  intensely  affecting  our  moral  nature,  would 
play  an  important  part  in  every  remedial  plan  for  re- 
storing the  condition  of  men,  who  were  made  "  in  the 
image  of  God/^  As  it  is  the  moving  spring  in  redemp- 
tion, it  must  be  a  prime  element  in  all  instrumentalities 
wdiich  apply  that  redemption.  We  may  therefore  ex- 
pect to  find  the  social  element  constantly  appealed  to, 
in  the  structure  of  the  Gospel  and  of  the  Church,  and 
in  the  administration  of  them.*  It  is  the  principle  on 
which  the  family  relation  is  based.  This  idea  was  de- 
veloped with  the  creation  of  man.  God  said,  it  is  not 
good  for  the  man  to  be  alone.  There  resulted  the  grand 
relationships  of  Families,  Communities,  Tribes,  and 
Nations;  the  social  element  extending  itself  from  the  sim- 
plest form  of  society  to  the  most  complex,  and  embra- 
cing at  last,  in  the  complexities  of  international  relations 
and  laws,  all  communities  in  one  grand  social  system. 

In  the  construction  of  His  Church  our  Saviour  took 
advantage  of  this  principle.  It  is  a  leading  idea.  The 
Church  is  not  a  government,  but  a  society.  It  is  a 
body  of  members :  a  family  in  which  God  is  Father, 
and  our  Lord  condescends  to  be  called  our  Brother. 
Baptism  introduces  us  into  a  society.  The  Holy  Com- 
munion, in  its  first  notion,  is  a  mode  of  sacred  inter- 
course between  members  of  this  society.  The  Ministry 
is  that  office  Avhich  ministers  to  the  members  of  the 
society.  The  Ministers  of  Christ  are  servants  of  all  for 
Christ's   sake.      The  reality  and   realization  of  these 

^  The  Bishop  of  Ely  uses  weight}^  expressions  in  a  similar  line 
of  thought,  in  an  address  delivered  in  1879,  at  the  marriage  of 
the  Metropolitan  of  Cape  Town. 


AD  VANTA  GES.  373 

truths  give  to  the  Pastoral  relation  that  importance  and 
effectualness  of  which  we  have  already  spoken. 

Every  wise  Pastor  will  therefore  take  advantage  of 
this  principle.  He  will  not  isolate  himself.  He  will 
not  always  remain  asserting  his  dignified  position  as 
public  teacher,  in  the  pulpit.  Sometimes,  and  the  more 
frequently  as  his  experience  increases,  he  will  blend  his 
office  as  teacher  with  his  position  as  equal,  in  the  social 
bond  of  membership  of  Christ.  The  bearing  of  this 
great  truth  will  become  still  more  apparent  when  we 
speak  of  Pastoral  Administration.* 

The  history  of  the  Mission  established  by  Mr.  and 
Mrs.  William  Welsh  at  Frankford,  Pennsylvania,  whilst 
especially  illustrating  lay-labor,  also  illustrates  the  ne- 
cessity of  recognizing  this  social  element  in  bringing 
men  and  women  into  contact  with  the  Gospel  and  the 
Church :  for  its  success  was  largely  owing  to  the  sociality 
of  the  methods  employed.  Questions  may  arise  as  to 
particular  applications  of  this  principle ;  but  not  as  to 
the  truth  of  the  principle. 

The  advantages  of  Social  instruction  need  only  to  be 
enumerated.  They  do  not  need  to  be  explained  nor 
enforced. 

Increased  activity  of  sympathy. — The  Teacher  and 
the  taught  are  brought  into  personal  relations.  Near- 
ness of  presence  quickens  the  emotions.  The  eye  of 
the  speaker  catches  fire  from  the  eye  of  the  hearer. 
The  word  enters  with  that  electric  influence  which 
belongs  to  the  personal  communication.  It  is  I  and 
Thou.     The  feelings  pass  over  from  one  heart  to  the 


*  Chapter  xxiv. 
32 


374  SOCIAL  INSTRUCTION. 

other  as  if  by  immediate  contact,  for  it  is  no  longer 
the  Preacher  who  addresses  a  multitude  from  his  dis- 
tant point  of  general  observation,  but  the  friend  who 
is  talking  with  a  friend  of  that  which  kindles  all  their 
mutual  sympathies.  Freedom  of  manner,  in  a  Pastor's 
communication  both  of  instruction  and  advice,  is  an- 
other advantage.  It  becomes  the  freedom  of  a  Father, 
or  at  least  of  a  Teacher,  applying  his  counsel  to  the 
particular  needs  of  individuals.  Directness  of  teach- 
ing is  consequent  upon  this  immediateness  of  inter- 
course between  the  parties  taught,  and  the  Instructor. 
Opportunity  for  comparison  of  views  will  be  given. 
Many  a  sermon  is  lost  because  the  Preacher  is  supposed 
to  be  unapproachable.  His  statements,  accurate  and 
applicable  for  many  cases,  may  not  be  accurate  nor 
applicable  in  some  particular  case;  which  therefore 
receives  no  benefit.  Difficulties  have  arisen  in  some 
minds  which  do  not  happen  to  have  been  foreseen  by 
the  Preacher.  His  statements  may  have  needed  some 
correction,  amendment,  explanations,  or  enforcement. 
Social  instruction  enables  a  Pastor  to  remedy  all  such 
inconveniences.  It  gives  him  opportunity  for  a  com- 
parison between  his  methods  of  looking  at  and  pre- 
senting the  subjects  of  religion,  and  those  processes  of 
thought  which  are  common  among  his  parishioners.  A 
skilful  Pastor  will  need  only  to  know  that  the  oppor- 
tunity is  open  to  him.  3Iore  particularity  of  statement 
will  be  possible.  It  is  not  always  possible  or  even 
wise  to  enter  into  details  in  sermons;  but  in  social 
instruction  details  of  a  line  of  duty  are  expected. 

The  chief  methods  of  Social  Instruction  are  as  fol- 
lows : 


COTTAGE  LECTURES  AND  BIBLE   CLASSES.     375 

Cottage  Ledwrs. 

This  is  a  general  term  for  meetings  for  informal  ser- 
vices from  house  to  house ;  always  accompanied  by  an 
exposition  of  Scripture,  or  exhortation,  by  the  Pastor. 
We  are  not  speaking  now  of  such  meetings  when  con- 
ducted by  Laymen.  The  object  is  to  carry  the  Gospel 
by  Pastoral  ministry  to  those  who  will  not  come  to  us 
for  it.  In  country  places  these  become  substitutes  for 
weekly  lectures,  and  have  great  advantages.  It  affords 
an  opportunity  for  a  gathering  of  neighbors.  It  is  an 
important  part  of  the  method  of  discharging  Pastoral 
duty  when  visiting  a  farm  or  a  country  neighborhood. 
A  Minister  gives  notice  of  time  and  place ;  sometimes 
he  emphasizes  the  notice  by  beating  up  recruits  in  per- 
sonal visits ;  or  enlisting  others  in  that  service.  The 
Minister  should  be  careful  to  greet,  and  have  a  friendly 
word  for,  each  and  every  person  as  the  neiglibors  gather 
to  these  meetings.  He  takes  a  seat,  not  in  a  corner, 
nor  far  away  from  his  peo])le,  but  as  much  as  possible 
in  their  midst;  the  object  being  to  encourage  the  social 
idea.  All  formality  should  be  avoided,  whilst  whole- 
some forms  are  retained. 

After  an  Introduction,  with  a  few  kind  words  of 
welcome,  let  a  Hymn  be  sung;  always  a  familiar  hymn  : 
followed  by  Prayer,  either  entirely  or  largely  from  the 
Prayer  Book.  Next,  the  word  of  God  ought  always 
to  be  read ;  not  simply  as  a  text,  but  definitely  as  in- 
struction ;  for  it  is  the  duty  of  all  people  to  listen  to 
God's  teaching  before  they  listen  to  man's  words. 

The  Expository  is  the  best  form  of  address.  It 
gives  more  opportunity  for  what  we  specifically  mean 


376  SOCIAL   INSTRUCTION. 

by  instruction.  In  general  it  should  be  hortatory.  An 
extempore  address  is  decidedly  the  best :  extempore,  I 
mean,  in  the  structure  of  sentences  and  use  of  words, 
but  never  extempore  in  arrangement  and  thouglit.  An 
extempore  prayer,  or  a  preconceived  prayer  suited  to 
the  occasion,  and  to  the  subject  of  instruction,  sliould 
close  the  order.  Such  a  prepared  prayer  may  easily  be 
found  in  the  words  of  the  collects. 

Religious  conversation  should  follow^  the  close  of  the 
meeting,  but  not  general  conversation  :  above  all  gossip 
is  to  be  avoided.  The  Minister  and  the  people  may 
profitably  talk  about  matters  related  to  Pastoral  work. 
But  the  moment  the  talking  degenerates  into  ordinary 
conversation  about  one's  neighbors,  the  Minister  should 
break  up  the  assemblage,  and  manage  to  disperse  the 
neighbors  to  their  own  homes. 

Cottage  Lectures  in  a  large  city  are  not  advisable, 
except  among  the  humbler  classes.  City  life  requires 
a  continual  attention  to  conventional  forms.  It  could 
not  exist  and  would  not  be  safe  without  them :  and  no 
Pastor  violates  them  habitually  with  wisdom.  Even 
a  modification  of  them  cannot  be  well  introduced.  For 
example,  we  have  an  instance  of  a  very  faithful  Pastor's 
attempt  to  introduce  neigliborhood  parochial  visiting 
into  a  church  in  a  city.  He  gave  notice  that  on  such  a 
day  and  hour  he  would  visit  a  certain  house,  and  wished 
all  the  members  of  the  parish  within  that  district  to 
gather  there.  No  one  but  the  family  was  present ;  for 
some  of  the  congregation  were  not  on  visiting  terms 
with  the  family,  and  none  had  received  the  invitation 
from  the  lady  of  the  house.  Consequently  social 
propriety  forbade  such  a  gathering  there.     A  second 


COTTAGE  LECTURES  AND  BIBLE   CLASSES.     377 

attempt  was  made,  at  another  house;  but  when  the 
Pastor  arrived  at  the  appointed  time  he  found  that  the 
servant  was  instructed  to  say,  "Not  at  home."  This 
finished  the  experiment.  For  a  City,  or  large  Town, 
we  cannot  dispense  with  the  regular  lecture  and  formal 
services.  The  people  are  able,  and  accustomed,  to  meet 
in  one  place,  and  prefer  the  formalities  of  a  public  act 
of  worship. 

Pastor^s  Bible  Classes. 

I  speak  specifically  of  classes  taught  by  the  Pastor. 
Where  Bible  classes  can  be  committed  to  Laymen,  it  is 
better  that  they  should  be  placed  in  their  hands  on  all 
accounts ;  but  when  there  is  a  dearth  of  lay  instructors, 
or  of  suitable  and  competent  lay  instruction,  the  Pas- 
tor should  make  the  effort  and  endure  whatever  sacri- 
fice may  be  necessary,  to  conduct  these  classes  himself. 
A  Bible  class  may  be  held  in  the  church :  then  it  be- 
comes merely  an  expository  lecture.  A  lecture  room 
or  Sunday-School  room  is  a  better  place.  The  Parson- 
age is  the  best  place  for  it.  A  distinct  object  should  be 
kept  in  mind:  that  is,  to  educe  entire  freedom  and 
sympathy  in  communicating  thoughts  and  opinions. 
The  character  of  the  instruction  and  method  will  of 
course  depend  upon  the  intellectual  and  social  condition 
of  its  members.  It  is  well  to  use  maps,  pictures,  and 
visible  illustrations.  By  all  means  let  questions  be  used. 
Without  these  the  instruction  ceases  to  be  that  of  a 
Bible  class.  Written  questions  are  the  most  attractive. 
Written  answers  are  the  least  attractive ;  but  they  are 
sometimes  necessary.  It  is  not  necessary  that  these 
classes  should  be  held  on  the  Lord's  Day.     Some  of 

32* 


378  SOCIAL  INSTRUCTION. 

the  largest  Bible  classes  in  the  City  of  New  York  have 
been  taught  hy  Pastors  on  week  days. 

Sunday-School  Teachers^  Meetings. 

This  is  an  important  field  for  a  Pastor's  social  influ- 
ence. It  is  the  place  where  he  directs  the  whole  ma- 
chinery of  his  Sunday-School,  and  whence  his  teaching 
flows  out,  as  many  streams  from  one  fountain.  A 
Pastor's  instruction  here  gives  unity  to  Sunday-School 
instruction.  It  prevents  errors.  Prevention  is  better 
than  cure.  Such  a  meeting  leads  to  sympathy  among 
teachers,  and  unity  of  plan  and  work.  A  Pastor  should 
meet  his  teachers  more  or  less  frequently  according  to 
their  capacity  and  facilities  for  self-education :  at  least 
once  a  month ;  once  a  week  is  generally  best.  All  the 
parish  teachers  should  be  present,  and  of  all  departments. 

Means  are  to  be  taken  to  induce  punctuality.  Pri- 
vate exhortation  should  be  employed.  Sometimes  pub- 
lic notice  may  be  taken  of  our  success  or  ill  success 
(less  often  of  ill  success)  in  securing  attendance  at  the 
meetings.  Sometimes  we  talk  to  a  Sunday  class  about 
the  teachers'  meeting  which  is  held  to  consult  and  to 
pray  for  them.*  When  the  rule  requires  that  Teachers' 
reports  shall  be  presented  at  these  meetings,  teachers 
will  be  almost  sure  to  be  there,  to  explain  or  emphasize 
what  they  have  written.  But  the  principal  means  of 
securing  punctual  attendance  is  so  to  throw  our  zeal 
and  spirit  and  effort  into  them  as  to  make  the  meetings 
full  of  interest. 

*  N.B. — If  the  teacher  of  that  class  should  have  been  absent 
from  the  meeting,  the  hint  will  be  effective. 


CIRCLES  FOR  PRAYER.  379 

Express  attention  should  be  given  to  the  lesson  for 
the  next  Sunday,  if  the  meeting  is  weekly ;  or  to  the 
course  of  lessons  for  the  next  month,  if  monthly. 
Books  explanatory  or  illustrative  of  the  lesson  are  to 
be  referred  to :  and  in  general  the  Teachers  are  to  be 
shown  how  to  study  the  lesson,  and  how  to  prepare  for 
giving  interest  to  their  instruction  of  their  classes. 

Circles  /o7'  Prayer. 

Here  the  social  principle  in  the  Church  exhibits  itself 
in  the  most  attractive  form.  It  is  a  meeting  for  com- 
muning as  to  things  of  God  expressly :  and  for  uniting 
together  in  that  communion  at  the  footstool  of  Divine 
grace.  Here  sympathies  are  quickened  in  the  liveliest 
manner;  and  when  rightly  managed  Christian  people 
are  bound  together  in  a  unity  of  love  and  work  to 
which  no  other  bond  can  compare.  Here  is  a  realiza- 
tion of  Church  unity.  It  is  not  the  mere  assertion 
of  a  formal  ecclesiastical  tie,  but  the  thing  itself,  the 
church's  bond,  the  family  of  Christ  communing  to- 
gether. 

Any  objections  will  lie  against  them  not  on  ground 
of  principle,  but  of  expediency.  Bishop  Griswold  in 
his  "Remarks  on  Social  Prayer  Meetings''  says,  "The 
most  candid  of  those  who  are  opposed  to  them  admit 
that  this  subject  is  ^a  question  of  expediency.'  That 
God's  word  forbids  such  meetings,  no  one  probably 
will  venture  to  afBrm.  That  the  Church  forbids 
them,  no  one  has  been  able  to  show.  And  should  she 
disapprove,  nothing  hinders  that  she  should  forbid 
them." 

The  Weight  of  Authority  is  largely  in  their  favor;  if 


380  SOCIAL  INSTRUCTION. 

we  are  to  accept  the  opinions  of  earnest-minded  Chris- 
tians.    Bishop  Griswold  says: 

"So  far  as  I  am  acquainted,  and  able  to  judge,  they  who  at- 
tend these  meetings  are  generally  pious,  sincere  Christians,  who 
think  it  profitable,  and  find  it  spiritually  refreshing,  during  the 
six  days  usually  appropriated  to  worldly  pleasures,  to  pass  an 
hour,  or  perhaps  two  or  three  hours,  in  social  worship,  A  large 
part  of  those  who  are  Communicants  choose  rather  to  attend  to 
their  temporal  business,  or  to  associate  for  other  purposes,  and 
do  not  attend  the  meetings.  And  for  this  I  never  hear  them 
censured.  It  is  considered  as  a  voluntary  thing  ;  as  much  so  as 
giving  alms.  Our  rule  is,  '  Let  every  man  be  persuaded  in  his 
own  mind.'  If  others  spend  the  time  better,  we  rejoice  and 
bless  God.  If  while  I  and  my  friends  are  enjoying  merriment 
and  recreations,  others  choose  to  be  devoutly  praying  for  us,  and 
for  all  men,  it  is  a  wrong  which  may  easily  be  forgiven." 

"On  questions  of  the  same  nature  we  might  expect  that  the 
opinion  of  '  the  pious  Mr.  Nelson'  would  have  much  more  weight 
with  Churchmen  than  that  of  Mr.  Scott.  Speaking  of  such 
voluntary  meetings  in  England,  he  says,  in  the  preface  of  his 
much  esteemed  work  on  the  Festivals  and  Fasts  of  the  Church, 
*  I  cannot  apprehend  but  that  \hej  must  be  very  serviceable  to 
the  interests  of  religion,  and  may  contribute  very  much  to  re- 
vive that  true  spirit  of  Christianity,  which  was  so  much  the  glory 
of  the  primitive  times.  And  I  see  no  reason  why  men  may  not 
meet  and  consult  together  to  improve  one  another  in  Christian 
knowledge,  and  by  mutual  advice  take  measures  how  best  to 
further  their  own  salvation,  as  well  as  that  of  their  neighbors, 
when  the  same  liberty  is  taken  for  the  improvement  of  trade  and 
for  carrying  on  the  pleasures  and  diversions  of  life.  And  for 
those  objections  which  are  urged  against  these  societies  from 
some  canons  of  the  Church,  they  seem  to  be  founded  upon  a 
misunderstanding  of  the  sense  of  those  Canons.'  " 

To  those  who  desire  to  weigh  the  arguments  in  favor 
of  general  prayer  meetings  against  current  objections  to 
them,  I  recommend  Bishop  Griswold's  Tract  on  the 
subject. 


PLAN  SUGGESTED  FOR  PRAYER   CIRCLES.   381 

It  is  a  fact,  however,  that  our  people  have  a  distaste 
for  general  prayer  meetings;  so  that  Avhilst  they  may 
not  object  to  them  on  princij^le,  or  even  regard  them 
as  inexpedient,  they  may  feel  them  to  be  distasteful. 
Then  it  will  not  be  wise  for  a  Pastor  to  attempt  to 
force  them  on  his  people.  After  an  experiment  of 
general  prayer  meetings  in  both  my  parishes,  I  found 
that  this  distaste  was  uncontrollable.  No  efficient  Lay- 
men could  be  found  to  assist  in  maintaining  them. 
Nor  am  I  altogether  free  from  such  distaste;  derived 
partly  from  early  experiences,  and  partly  from  habits 
of  mind.  Whilst  never  discouraging,  and  often  uniting 
in  them  with  profit,  I  have  ceased  to  encourage  general 
prayer  meetings ;  not  because  they  are  not  scriptural,  and 
churchly,  and  useful  to  many  persons,  but  because  they 
do  not  suit  me,  and  those  over  whom  I  have  been  placed. 

Instead  of  them,  I  recommend  limited  meetings,  or 
what  may  be  termed  ^^  Communicants^  circles  for  prayer. ^^ 
The  idea  was  first  suggested  by  my  venerated  preceptor. 
Dr.  Muhlenberg,  adapting  and  utilizing  what  is  good 
in  the  Methodist  class  meeting,  suiting  it  to  our  own 
Church  ideas.     I  have  practised  on  it. 

The  following  rules  are  suggested  by  experience. 

"Communicants'  Circles  for  Prayer." 

Our  object  is  to  pray  for  the  outpouring  of  the  Holy  Spirit :  to 
read  the  Bible  and  to  converse  freely  upon  its  precious  truths. 

We  are  to  pray  that  the  influences  of  the  Holy  Spirit  may  be 
poured  out  upon  the  unconverted :  the  Church  of  Christ :  our 
own  beloved  Church :  our  Bishops :  our  Kector,  Vestrymen, 
our  Parish,  Sabbath,  and  Infant  Schools,  Bible  Classes,  benevo- 
lent and  missionary  Societies :  our  relations,  friends,  acquaint- 
ances, and  on  our  own  souls. 

At  the  first  meeting  in  every  month  our  prayers,  reading,  con- 


382  SOCIAL  INSTRUCTION. 

versation,  and  hymns  shall  have  a  special  reference  to  missions : 
Foreign,  Domestic,  and  Diocesan  missions. 

At  that  meeting  this  paper  shall  be  read  aloud  as  a  reminder 
of  our  objects  of  meeting ;  and  also  shall  be  read  our 

Rides. 

We  will  meet  once  a  week  for  one  hour  at  the  same  house. 
Not  more  than  twelve  members  shall  form  a  circle. 

The  names  being  written  in  alphabetical  order,  the  member 
who  has  charge  of  the  meeting,  shall,  just  before  its  close,  an- 
nounce the  three  members  who  are  to  officiate  at  the  next  meet- 
ing. 

The  duty  of  the  first  member  will  be  to  conduct  the  meeting, 
first  reading  a  hymn ;  after  it  shall  have  been  sung,  to  call  upon 
the  second  member  to  pray.  Then  the  first  member  will  read  a 
portion  of  Scripture,  and  commence  conversation  upon  it,  in 
which  the  members  generally  shall  join.  Then  read  a  selected, 
spiritual  or  practical,  religious  article.  At  the  termination  re- 
quest the  third  member  to  pray;  after  which,  close  with  a  hymn. 
Two  prayers,  two  hymns,  reading  the  Bible,  conversation  upon 
it,  and  religious  reading  compose  the  exercises.  The  meeting 
shall  commence  punctually  even  if  only  two  are  present:  and 
close  as  punctually.  No  conversation  to  be  held  either  before  or 
after  the  meeting,  as  it  is  intended  exclusively  for  prayer  and 
spiritual  communion. 

The  prayers  are  to  be  extempore :  or  the  members  can  read 
their  previously  composed  prayers.  The  members  will  take  their 
turns  with  regularity :  but  if  providentially  prevented  from 
attending,  will  notify  the  next  member  on  the  list. 

The  Scriptures  are  to  be  read  in  course,  so  that  they  may  be 
studied  by  the  members  between  the  meetings.  It  is  profitable 
to  take  up  an  Epistle ;  and  follow  it  to  the  end,  even  if  the  con- 
sideration should  occupy  more  than  one  meeting. 

By  the  blessing  of  God  the  Holy  Spirit,  upon  our  circle,  we 
will  find  that  our  prayers  and  Bible  conversations  will  give 
us  more  freedom  in  praying  and  conversing  with  our  rela- 
tions and  friends  ;  the  poor,  sick,  afflicted  ;  the  unconverted,  the 
backslider,  inquirers,  and  the  faithful  Christian. 

Thus  may  we  hope  to  become  more  like  our  Saviour  and  better 
promote  the  glory  of  God,  as  members  of  His  Church. 


ADMINISTRATION, 


PART    SECOND. 


PASTORAL   ADMINISTRATION,  INCLUDING: 

THE   SACRAMENTS. 
PASTORAL  VISITING. 
CARE   OF   SCHOOLS. 
DIRECTION   OF  ACTIVITIES. 

PAROCHIAL   ADMINISTRATION,  INCLUDING: 
RELATIONS   TO   PERSONS  AND   PROPERTY. 
DUTIES    RESPECTING    PUBLIC   PRAYERS    AND 
PUBLIC   OFFICES. 


384 


ADMINISTRATION. 


CHAPTER  XXiy. 

LIMITS   AND   EXTENT   OF   PASTORAL   CHARGE. 
THE   SACRAMENTS. 

The  Pastor's  duties  and  responsibilities  are  limited 
to  his  own  pastoral  charge.  His  is  not  a  roving  com- 
mission to  preach  the  Gospel,  and  administer  sacraments 
and  discipline  wherever  he  will;  but  his  field  is  defined. 
Under  our  system  of  government,  sanctioned  by  long 
experience  and  wisdom  as  Avell  as  by  Scripture,  each 
Pastor's  labors  are  confined  to  the  care  of  the  people 
over  whom  God,  and  the  call  of  that  people,  have  placed 
him. 

He  will  find  this  allotted  sphere  quite  large  enough. 
He  has  no  right,  nor  will  it  be  wise  nor  expedient,  to 
interfere  with  another  man's  duties  or  responsibilities. 
This  system  provides  more  efficiently  than  any  other 
for  the  wants  of  each  flock. 

These  limitations  of  a  Pastor's  responsibility  are 
strictly  in  accordance  with  the  law  as  defined  in  Title 
I  of  the  Digest;  Canon  14,  Section  1;  of  Elections. 
Also  in  Section  6 ;  of  Parochial  bounds.  Legally,  the 
Pastor's  jurisdiction,  and  consequently  his  responsi- 
R  33  385 


386  ADMINISTRATION. 

bility,  extends  over  all  the  territory  which  is  included 
within  the  limits  of  the  city,  town,  or  village,  or  dis- 
trict, in  which  his  is  tlie  only  Protestant  Episcopal 
Church :  or,  if  there  are  two  or  more  churches  within 
these  limits,  he  shares  a  joint  responsibility,  to  be  ex- 
ercised in  severalty,  over  these  limits.  Practically,  a 
Pastor^s  jurisdiction  and  responsibility  are  confined  to 
that  number  of  souls  who  have  placed  themselves  under 
his  pastoral  care. 

His  first  duty  on  entering  upon  a  charge  will  be  to 
obtain  accurate  knowledge  of  his  field.  For  this  he 
should  take  some  efficient  method ;  becoming  thor- 
oughly acquainted  with  the  persons,  the  ecclesiastical 
condition,  and  the  religious  habits  of  his  people.* 

A  settled  state  of  the  Church  introduces  the  necessity 
for  an  Executive  charge  in  each  congregation  :  and  the 
Pastor,  besides  his  duties  as  ambassador  for  Christ,  is 
the  executive  officer  in  the  Parish  organization.  The 
whole  spiritual  care  of  the  people,  and  a  share  of  the 
temporal  care  of  the  parish,  are  confided  to  him.  Upon 
the  character  of  his  administration  in  these  particulars 
depends  the  healthy  growth,  stability,  and  consolidation 
of  his  congregation. 

Administration  inchides  a  large  department  of  work : 
in  the  two  spheres  Pastoral,  and  Parochial. 

Pastoral  administration  includes  the  executive  over- 
sight of  those  departments  which  are  peculiarly  spiritual 
or  related  to  the  religious  character  of  a  people.  Such 
are,  the  due  administration  of  Holy  Sacraments,  Pas- 


*  In  the  Appendix  a  plan  is  recommended  which  I  have  found 
feasible  and  satisfactory. 


LIMITS  AND  EXTENT  OF  PASTORAL  CHARGE.   387 

toral  Visiting,  the  care  of  schools,  and  the  right  direc- 
tion of  the  religious  activities  of  a  congregation. 

Parochial  administration  includes  the  executive  charge 
of  the  Parish,  and  the  oversight  of,  and  arrangement 
for  the  discharge  of  Parish  duties.  It  embraces  the 
relations  into  which  a  Rector  is  brought  with  official 
persons  and  with  the  property  of  his  Parish;  and  also 
his  duties  in  public  prayers  and  offices. 


388  THE  SACRAMENTS. 

THE  SACRAMENTS. 

The  Administration  of  the  Sacraments  is  not  only  a 
very  sacred,  but  a  most  valuable  portion  of  Pastoral 
duty.  My  object  in  giving  the  topic  a  distinct  place 
here,  is  not  to  treat  it  separately,  but  merely  to  call 
attention  to  it  as  related  to  administration :  inasmuch 
as  the  Sacraments  are  divinely  appointed  instruments 
in  a  Pastor's  hands  for  accomplishing  the  highest 
spiritual  good.  He  uses  them  at  moments  when  his 
people  are  peculiarly  susceptible  to  spiritual  influences. 
The  manner  of  such  use,  the  preparation  for  it,  the 
instruction  which  he  will  give  as  to  the  meaning  and 
purposes  of  Baptism  and  the  Lord's  Supper,  and  the 
training  with  which  he  will  follow  their  administra- 
tion, will  test  his  Pastoral  character,  and  largely  form 
the  religious  character  of  his  flock.  These  various 
topics  are  treated  in  several  portions  of  this  Book;  and 
those  instructions  need  not  to  be  repeated  here.  But 
it  will  be  well  that  every  Pastor  should  remember, 
when  approaching  the  administration  of  these  Holy 
Rites,  that  they  are  not  mere  ceremonials,  nor  Ordi- 
nances to  be  gazed  at,  but  divinely  appointed  Signs, 
and  Seals,  and  Pledges  of  Grace  to  all  who  receive 
them  worthily.  Very  sacred  is  that  Ministry  which  is 
permitted  to  employ  the  symbols  of  so  great  realities : 
and  very  responsible  his  trust  to  use  them  rightlv 


PASTORAL  ADMINISTRATION. 


CHAPTER    XXV. 

PASTORAL   VISITING. 

Definition. — It  is  the  friendly,  unceremonious  visit 
of  a  Pastor. 

It  is  not  ordinary  visiting,  such  as  the  forms  of  social 
life  require.  Much  less  is  it  mere  gossiping,  chattering, 
inconsequential,  formal  visiting  as  in  ordinary  society. 
Much  less  is  it  trifling  and  worldly,  made  up  of  vain 
and  useless  talk,  or  of  unseemly  criticisms  of  a  neighbor's 
life  and  manners.  On  the  other  side,  it  is  not  merely  a 
formal  religious  lecture ;  a  transfer  of  the  Church  and 
desk  and  pulpit  to  the  house.  It  is  not  Baxter's 
method.  "At  tlie  delivery  of  the  catechisms,  I  take 
a  catalogue  of  the  persons  of  understanding  in  the 
parish ;  and  the  Clerk  goeth  a  week  before  to  every 
family  to  tell  them  when  to  come,  and  at  what  hour ; 
(one  family  at  eight  o'clock,  the  next  at  nine,  and  the 
next  at  ten,  etc.)  And  I  am  forced  by  the  number  to 
deal  with  a  whole  family  at  once ;  but  admit  not  any 
of  another  to  be  present  (ordinarily).^' 

Such  formal,  stately,  ministerial  visitings,  adding  to 
the  solemnities  of  Divine  Worship  a  somewhat  public 
inquiry  into  private  religious  history,  cannot  be  agree- 
able, and  cannot  be  useful. 

33*  389 


390  PASTORAL   ADMINISTRATION. 

The  Pastoral  visiting  which  we  recommend  and  treat 
of,  is  the  friendly,  unceremonious  visit  of  a  Pastor.  He 
never  forgets  that  he  is  the  Ambassador  of  Christ,  but 
does  not  obtrude  it.  He  sinks  the  officer  in  the  friend. 
He  bears  in  mind  the  Christian,  whilst  remembering 
that  he  is  a  partner  in  the  social  circle  where  his  people 
move ;  that  he  has  like  interests,  cares,  and  wants  with 
them :  is  with  them  living  in  the  world,  whilst  jour- 
neying towards  a  heavenly  home.  As  a  visitor  then, 
not  only  does  he  not  separate  himself  from  his  people, 
but  by  every  means  draws  near  to  them.  Yet  his  high 
vocation  and  his  religious  purpose  in  the  visit  is  always 
at  hand ;  so  that  every  topic,  which  will  bear  it,  is 
turned  to  a  spiritual  use;  every  opening  for  religious 
conversation  is  improved ;  and  as  a  rule,  every  visit  is 
made  an  occasion  of  direct  religious  improvement  to 
some  one  or  all ;  and  when  possible  is  made  the  occasion 
of  some  appropriate  religious  act.  A  visit  is  not  neces- 
sarily a  lost  visit,  nor  an  unpastoral  visit,  if  religious 
instruction  has  not  been  given,  or  a  direct  religious 
impression  has  not  been  produced.  No  Pastor  will  be 
quite  satisfied  with  such  a  visit ;  and  yet  it  may  be  an 
opening  wedge  for  important  religious  influence  over  a 
family,  to  be  improved  on  a  happier  occasion.  Never- 
theless the  highest  style  of  Pastoral  visiting — that 
which  must  be  sought  after,  and  will  be  reached  in  the 
habits  of  maturing  years — is  that  in  which  it  is  under- 
stood that  the  Pastor  comes  to  look  after  the  spiritual 
interests  of  his  flock.  That  is  to  be  the  main  topic  of 
conversation.  And  the  visit  should  be  of  such  a  char- 
acter, that  in  the  course  of  it  a  word  of  prayer  would 
at  least  not  be  incongruous.  .   The  Rev.  Dr.  Moore,  of 


PASTORAL    VISITING.  39] 

Staten  Island,  and  his  father  Bishop  Moore  of  Vir- 
ginia, were  noted  for  the  skill  and  affectionate  piety 
by  which  they  were  able  to  lead  their  hosts  to  holy 
thoughts  during  Pastoral  visits,  so  that  they  could 
always  say,  "  Let  us  have  a  word  of  prayer  before  we 
part/'  That  phrase  is  still  traditional  in  the  commu- 
nities to  whose  religious  life  they  gave  a  tone.  It 
would  be  happier  for  the  Church,  and  would  more 
nearly  realize  our  Saviour's  intention,  if  such  a  custom 
were  general. 

Bridges  well  defines  the  character  of  pastoral  inter- 
course as  "  a  conciliatory,  close,  affectionate,  and  spiritual 
contact  with  our  people,  combining  the  dignity  with 
the  condescension  and  humanity  of  our  office,  both 
inviting  confidence  and  repressing  familiarity.  Such 
as  would  enable  us  to  give  prudent  advice  if  necessary 
in  matters  of  family  management  without  being  deemed 
intrusive;  and  will  permit  us  to  offer  religious  in- 
struction without  being  regarded  as  officious." 

All  visits  to  our  people  which  directly  or  even  in- 
directly bear  this  aspect,  and  as  a  part  of  our  system 
aim  at  this  end,  may  be  regarded  as  Pastoral  visits : 
for  a  Pastoral  visit  is  the  frie7idly,  unceremonious  visit 
of  a  Pastor. 

Duty. — The  duty  of  constant  Pastoral  intercourse, 
arises  both  from  our  spiritual  relations,  and  from  our 
office.  I  have  so  often  alluded  to  the  peculiarly  inti- 
mate spiritual  character  of  these  relations,  and  so  en- 
tirely are  all  our  pastoral  duties  based  upon  these  ideas, 
that  it  is  not  necessary  now  to  enlarge  on  this  topic. 
But  rather  let  attention  be  fixed  on  the  solemn  charge, 
which  is  received  when  one  is  ordained  to  the  Pastoral 


392  PASTORAL  ADMINISTRATION. 

care.  How  can  this  holy  work  be  fulfilled  without  in- 
timate affectionate  religious  personal  intercourse  with 
our  people  ? 

To  strengthen  our  impression  of  this  duty,  let  it  be 
observed,  how  much  of  our  Saviour's  ministration  was 
Pastoral.  He  preached  few  sermons,  but  he  was  con- 
stant in  private  and  social  conversations,  and  in  visiting 
of  families.* 

So  the  Apostles.  Saint  Paul  speaking  to  the  Elders 
of  Ephesus  made  a  point  of  the  fact  that  he  had  taught 
from  house  to  house.  And  wherever  the  Gospel  had 
large  hold  upon  the  hearts  of  people  in  Apostolic  days 
we  read  that  the  Apostles  and  other  ministers  were 
constantly  engaged  in  carrying  their  public  instructions 
home,  into  the  privacy  of  the  family  circle.  Note  the 
wonderful  influence  which  Saint  Paul's  preaching  at 
Iconium  possessed,  after  he  had  spent  a  week  in  Pas- 
toral labor;  going  from  house  to  house,  proclaiming 
the  truth,  explaining,  removing  difficulties,  and  teach- 
ing to  families  the  language  of  the  new  science  of 
Christianity.     "The  whole  city  was  moved!" 

Constant  illustrations  of  the  same  thing  are  given  in 
the  lives  of  eminently  successful  ministers. 

"  There  will,"  saith  Dr.  Hammond,  "l:)e  little  matter  of  doubt 
or  controversy,  but  that  private,  frequent,  spiritual  conference  be- 
twixt fellow-Christians,  but  especially  (and  in  matters  of  high 
concernment  and  difficulty)  between  the  Presbyter  and  those  of 
his  charge,  even  in  the  time  of  health,  may  prove  very  advan- 
tageous to  the  making  of  the  man  of  God  perfect." 

*  Lazarus'  house ;  the  house  at  Cana ;  Simon  the  Pharisee's ; 
Peter's  (wife's  mother) ;  Zaccheus  ;  Emmaus  ;  these  visits  were 
significant  of  a  custom. 


DUTY.  393 

"  And  to  tell  truth,"  says  Baxter,  "  if  the  pride  and  self-conceit 
of  some,  and  wretchlessness  of  others,  the  bashfulness  of  the  third 
sort,  the  nauseating  and  instant  satiety  of  any  good  in  a  fourth,  the 
follies  of  men,  and  the  artifices  of  Satan,  have  not  put  this  practice 
quite  out  of  fashion  among  us,  there  is  no  doubt  but  more  good 
might  be  done  by  ministers  this  way,  than  is  now  done  by  any 
other  means  separated  from  the  use  of  this.  It  is  the  more  likely 
way,  as  Quintillian  saith,  (comparing  public  and  private  teaching 
of  youth,)  to  fill  narrow-mouthed  bottles,  (and  such  are  the  most 
of  us,)  by  taking  them  singly  in  the  hand,  and  pouring  water 
into  each,  than  by  setting  them  altogether,  and  throwing  never 
so  many  bottles  of  water  over  them." 

"  The  ignorant  soul,"  saith  Gurnall,*  "  feels  no  such  smart :  if 
the  minister  stay  till  he  sends  for  him  to  instruct  him,  he  may 
sooner  hear  the  bell  go  for  him,  than  any  messenger  come  for 
him  :  you  must  seek  them  out,  and  not  expect  that  they  will  come 
to  you."  "These  are  a  sort  of  people  that  are  more  afraid 
of  their  remedy  than  their  disease,  and  study  more  to  hide  their 
ignorance,  than  how  to  have  it  cured  ;  which  should  make  us 
pity  them  the  more,  because  they  can  pity  themselves  so  little. 
I  confess  it  is  no  small  unhappiness  to  some  of  us,  who  have  to  do 
with  a  multitude,  that  we  have  neither  time  nor  strength  to  make 
our  addresses  to  everj^  particular  person  in  our  congregations,  and 
attend  on  them  as  their  needs  require.  Let  not  the  difficulty  of 
our  province  make  us  like  some,  who  when  they  see  they  have 
more  work  upon  their  hands  than  they  can  well  despatch,  grow 
sick  of  it,  and  sit  down  out  of  a  lazy  despondency,  and  do  just 
nothing.  Oh,  if  once  our  hearts  were  filled  with  zeal  for  God, 
and  compassion  to  our  people's  souls,  we  would  up  and  be  doing, 
though  we  could  lay  but  a  brick  a  day !  and  God  will  be  with 
us.  It  may  be,  you  who  find  a  people  rude  and  ignorant,  like 
stones  in  the  quarry  and  trees  unfelled,  shall  not  bring  the  work 
to  such  perfection  in  your  days  as  you  desire!  Yet,  as  David 
did  for  Solomon,  thou  may  est  by  pains  in  teaching,  prepare  ma- 
terials for  another,  who  shall  rear  the  temple." 

In  these  days  the  duty  is  especially  obvious,  for  our 

*  Complete  Armour. 


394  PASTORAL    VISITING. 

social  system  is  undergoing  fundamental  changes.  Old 
ideas  of  the  possibility  or  wisdom  of  isolation  are 
passing  away.  The  tendency  of  the  times  is  to 
throw  society  into  a  mass,  in  which  individuals  shall 
be  distinguished  only  by  their  separate  powei*  of 
rising  out  of  the  indiscriminate  throng;  as  it  was 
in  the  elder  barbarous  days  of  the  beginning  of  civili- 
zation. The  idea  of  absolute  equality,  renders  free- 
dom of  intercourse  among  all  classes  a  characteristic 
of  the  times.  The  Ministry  must  partake  of  the 
spirit  of  the  age.  They  must  use  it.  As  they  live 
in  it,  so  they  must  work  by  it.  The  social  element, 
not  as  it  might  be  but  as  it  is,  is  one  of  the  most 
important  factors  in  our  present  progress.  A  Min- 
ister must  avail  himself  of  it  in  accomplishing  his 
purpose. 

Advantages. — While  a  Minister's  labor  in  the  sanc- 
tuary and  the  pulpit  may  be  more  conspicuous,  the 
Pastor's  real  character  will  be  exhibited  in  his  dealing 
with  separate  souls,  when  the  eye  of  the  Church  is  not 
on  him,  "  but  in  Avhich  (says  the  Bishop  of  Oxford  ad- 
dressing his  students)  your  flock  will  feel  even  more 
truly  than  in  your  public  services,  your  weakness  or 
your  strength.''  The  advantages  of  Pastoral  visiting 
may  be  classified  as  related  to  the  Pastor,  or  to  the 
People. 

Pastoral  visiting  is  instructive  to  the  Pastor — 

As  to  the  characters  with  which  we  have  to  deal. 

As  to  the  states  of  mind  we  have  to  reach. 

As  to  the  best,  and  most  practical  methods. 

As  testing  our  success  in  preaching. 

As  affording  topics  for  useful  preaching. 


ADVANTAGES  TO   THE  PASTOR.  395 

As  valuable  in  gaining  the  confidence  and  affection 
of  our  people.* 

The  Bishop  of  Oxford  says : 

"  It  is  necessary  for  us  to  understand  the  people.  Very  many 
clergymen  live  always  in  a  sort  of  amiable  dream.  They  speak, 
or  think  they  speak,  very  plainly  in  their  sermons  :  their  flock 
exhibit  no  manifest  symptom  of  impatience  or  fatigue,  (for  the 
forbearance  with  which  our  people  listen  to  that  which  conveys 
scarcely  an  idea  to  them  is  really  wonderful !)  and  they  conclude 
that  all  which  they  have  said  has  been  pretty  well  understood  ; 
when  if  they  would  converse  closely  with  the  greater  number 
of  their  hearers,  they  would  often  find  that  scarcely  a  word  of 
one  of  their  best  reasoned  sermons  had  really  found  its  way 
into  their  minds.  A  physician  will  not  heal  his  patients  by 
dreams  of  their  convalescence  while  he  is  ignorant  of  their 
malady.  We  can  never  hope  to  make  our  sermons  thoroughly 
intelligible  unless  we  are  in  the  habit  of  conversing  with  our 
people,  unless  we  sound  them,  to  see  how  far  we  have  reached 
their  minds,  and  where  we  have  failed.  Such  an  examination 
would  reveal  a  startling  result  to  some  who  have  been  accus- 
tomed to  regard  their  public  efibrts  with  not  a  little  secret 
satisfaction." 

Closely  connected  with  these  points  is  the  following 
important  consideration,  for  impressing  which  I  use  the 
words  of  the  same  author : 

"Pastoral  visitation  maintains  in  us  the  habits  and  temper 
essential  for  success.  By  it  we  keep  alive  reality  of  feeling 
toward  our  people.  God  has  so  formed  us,  that  we  must  touch 
others  closely  in  their  particular  wants,  trials,  sorrows,  and  joys, 
if  we  would  really  sympathize  with  them.  When  therefore  we 
merely  address  a  general  congregation  from  the  pulpit,  instead 
of  dealing  with  our  people  in  detail,  we  almost  certainly  become 
unreal.     We  learii  to  substitute  the  play  of  feeling  which  we  prac- 

*  These  are  admirably  treated  by  Bridges,  Christian  Ministry, 
Part  V. 


396  PASTORAL    VISITING. 

Use  when  speaking  to  numbers  for  actual  Christian  sympathy. 
The  instruction  which  pours  into  us  when  we  patiently  watch 
by  sick-beds,  grapple  closely  with  sick  consciences,  bind  up  as 
with  our  own  hands  the  soul's  wounds,  and  pour  into  stricken 
hearts  the  balm  of  Christ's  gospel,  all  this  store  of  instruction 
is  withheld  from  us.  We  grow  accustomed  to  throw  our  spirit 
into  the  attitude  of  general  compassion  and  sympathy  without 
really  compassionating :  and  so  we  become  soft,  sickly,  effemi- 
nate declaimers  about  feelings  we  do  not  know  and  efforts  we 
are  too  selfish  to  make.  And  this  lack  of  reality  of  feeling 
grievously  injures  our  own  soul  and  weakens  our  ministry."* 

Pastoral  visiting  is  advantageous  to  the  People — be- 
cause it  enables  us  to  apply  our  instruction  in  details ; 
to  follow  them  into  the  daily  duties  of  life ;  and  par- 
ticularly, to  repeat  in  conversational  methods  what  we 
have  said  in  the  less  familiar  style  of  the  pulpit ;  and 
thus  not  only  to  enable  them  to  understand  us,  but  to 
make  sure  that  they  do  comprehend. 

It  enables  us  to  impress  the  fact  that  religion  is  in- 
tended to  make  part  of  every  on£s  daily  life.  It  is  not 
for  the  Sunday  only,  nor  for  the  hours  of  public  wor- 
ship only :  but  the  truths  we  preach  and  the  precepts 
we  enjoin,  are  to  be  carried  into  the  practical  religion 
of  every  day.  There  is  a  remarkable  tendency,  as  the 
Bishop  of  Oxford  remarks,  "to  lead  two  lives  totally 
distinct  from  each  other." 

"Persons  are  disposed  to  be  religious  up  to  a  certain  point  in 
their  feelings;  to  say  their  prayers,  to  come  to  church,  perhaps 
occasionally  to  attend  the  Holy  Communion,  but  they  are  sorely 
tempted  not  to  apply  what  they  hear  to  the  government  of  their 
daily  lives,  or  to  connect  these  occasional  acts  and  feelings  with 
their  ordinary  conduct.     Nay,  even  beyond  this,  they  will  be 

*  Bishop  of  Oxford,  p.  166. 


ADVANTAGES  TO    THE   PEOPLE.  397 

tempted  to  substitute  these  religious  feelings  and  this  religious 
knowledge  for  prompt  and  hearty  obedience  in  the  detailed  trials 
of  daily  life.  Now  nothing  will,  under  God's  blessing,  more  help 
in  making  practical  that  which  they  thus  feel,  than  our  carrying 
out  the  general  instruction  of  the  pulpit  into  the  closer  lessons 
of  personal  ministerial  converse." 


It  enables  us  to  explain  misapprehensions ;  of  which 
not  a  few  occur  even  in  tlie  most  intelligent  congrega- 
tion, under  the  cleverest  and  clearest  of  preachers. 

It  enables  us  to  take  advantage  of  Providential  open- 
ings to  produce  religious  impressions:  for  example,  of 
sickness,  sorrow,  or  joys,  the  turns  of  circumstances  and 
the  thousand  varieties  in  each  family  life;  Avhich  of 
course  cannot  be  alluded  to  in  the  pulpit,  but  may 
readily  be  and  indeed  are  expected  to  become  the  sub- 
jects of  Pastoral  conversation. 

"  Just  as  the  careful  cultivator  of  the  soil  Avatches  his 
time  for  more  successful  labor,  and  lets  no  change  of 
atmosphere  or  sunshine  pass  by  unimproved,  but  gains 
a  more  abundant  produce  from  this  day^s  heat  and  that 
day's  shoAver,  because  a  ready  diligence  turned  both  to 
an  immediate  purpose;  so  is  it  in  our  spiritual  hus- 
bandry. All  the  turns  of  their  lives  become  openings 
for  good  to  the  hand  of  a  skilful  and  loving  diligence, 
which  watches  over  our  people  as  having  to  give  an 
account  of  them.'' 

Pastoral  visiting  enables  us  to  reach  many  who  will 
not  come  to  church :  and  many  who  cannot.  The  first 
we  meet  by  happily  intended  accident,  and  speak  a 
word  in  season.  The  second  we  meet  of  set  purpose, 
and  carry  to  them  the  Gospel  and  its  sympathy. 

It  is  valuable,  because  by  it  we  may  maintain  unity ; 
34 


398  PASTORAL    VISITING. 

check  differences  and  dissensions;  heal  bitter  waters  at 
the  fountain  before  their  streams  shall  have  had  oppor- 
tunity to  spread  brackish  deathfulness  over  the  banks 
where  we  had  sown  good  seed.  Many  a  difficulty  in  a 
parish  would  have  been  prevented  by  a  genial  frank 
Pastoral  visit.  Such  visits  have  great  effect  also  in 
preserving  and  keeping  thoroughly  alive  a  love  for  the 
Church. 

It  is  a  means  of  attracting  all  the  members  of  a 
family,  and  especially  children,  to  the  Pastor,  drawing 
out  and  fostering  their  aifections  towards  him. 

"They  must  have  seen  us  in  their  families,  heard  us 
by  the  sick-bed,  felt  individually  that  we  do  care  for 
their  bodies,  and  so  learned  to  believe  that  we  do  really 
care  for  their  souls,  before  they  can  give  us  that  atten- 
tion of  love  which  opens  the  heart  to  our  words.^^* 

Pastoral  visiting  encourages  family  religion:  an  op- 
portunity may  occur,  or  may  be  made,  for  introducing 
family  Prayer;  especially  if  the  Pastor's  visit  is  in  the 
evening,  and  the  family  is  alone.  A  valuable  oppor- 
tunity is  offered  to  impress  the  subject  of  religious  in- 
struction of  children ;  opportunities  are  gained  for 
guiding  the  reading  of  a  family;  and  if  the  Parish  is 
blessed  with  a  good  parish  librar}^,  the  Pastor  may 
absolutely  direct  the  course  of  family  reading,  and 
that  without  undue  influence  or  any  appearance  of 
authority. 

The  servants'  place  in  the  family  may  be  recognized 
by  Pastoral  visiting.  Nor  should  visiting  the  servants 
ever  be  neglected  by  a  Pastor  when  they  are  members 

*  Bishop  of  Oxford,  p.  159. 


ADVANTAGES   TO   THE  PEOPLE.  399 

of  the  Church.  In  this  latter  case  he  will  contrive 
some  way  by  which  they  may  receive  his  visit,  as  a  dis- 
tinctly recognized  part  of  his  Pastoral  care.  Generally, 
after  visiting  the  other  members  of  a  family,  it  is 
proper  to  ask  to  see  those  domestics  who  are  our  parish- 
ioners. I  have  never  experienced  any  difficulty  in  dis- 
charging this  duty,  even  amidst  the  peculiarly  artificial 
rules  of  society  in  the  metropolis.  The  master  or  mis- 
tress of  the  house  have  always  manifested  great  pleas- 
ure in  encouraging  this  Pastoral  attention  to  those  on 
whom  their  family  comfort  and  happiness  so  much 
depends. 


PASTORAL  VISITING. 


CHAPTER  XXYI. 

THE   DIFFICULTIES  OF   PASTORAL   VISITING. 

The  chief  difficulty  of  this  duty  arises  out  of  in- 
disposition to  the  exertions  or  self-denials  which  it 
requires. 

Natural  selfishness  interposes.  It  is  not  easy  to  throw 
oneself  into  sympathy  with  others;  not  easy  to  make 
their  cases  our  own,  nor  to  feel  that  they  need  that 
peculiar  personal  labor  w^hich  can  alone  bring  ourselves 
into  close  contact  wdth  their  difficulties.  It  is  quite 
natural,  too,  to  find  excuses  for  omitting  the  trouble- 
some parts  of  this  duty,  in  the  obvious  necessity  of 
caring  for  our  own  intellectual  or  spiritual  improve- 
ment, and  the  comfort  of  our  family. 

Love  of  ease  interposes.  This  is  a  sore  temptation. 
A  little  fatigue,  a  slight  indisposition,  the  trouble  and 
exertion  of  a  visit,  anything  out  of  which  our  desire 
for  ease  can  make  an  excuse,  may  be  a  hindrance  to 
discharging  this  duty.  On  this  subject  the  Bishop  of 
Oxford  says : 

"  How  many  ftivorite  tastes  must  be  abandoned  before  our 
people  can  be  really  to  us  objects  of  supreme  interest.  What- 
ever stands  in  the  way  must  be  abandoned.  This  is  why  a  really 
efficient  parish  priest  cannot  be  a  keen  sportsman,  or  an  eager 

400 


DIFFICULTIES.  401 

politician,  or  a  man  of  pleasure  or  devoted  to  society,  or  even 
given  up  to  literature,  because  he  cannot  be  any  of  these,  and. 
yet  be  indeed  giving  the  first  and  best  part  of  his  heart  and 
aflfections  to  his  people,  as  he  must  do  if  he  intends  to  save  him- 
self and.  them.  Perhaps,  for  instance,  he  has  not  naturally  any 
liking  for  children  ;  an  idle  clergyman,  so  disposed,  leaves  his 
school  to  the  schoolmaster,  and  the  children,  who  will  not  come 
to  school,  to  that  busy  school  which  the  devil  keeps  for  uncared- 
for  children  in  most  of  our  streets.  Yet,  on  the  other  hand,  he 
must  have  had  many  an  interrupted  meal,  got  up  when  he  wished 
to  lie  in  bed,  left  friends  with  whom  he  wished  to  stay,  refused 
invitations  he  would  have  liked  to  accept,  borne  with  noise,  and 
fractiousness,  and  dulness,  and  close  rooms,  if  he  has  indeed  won 
the  children  to  himself  and  to  God  ;  and,  through  them,  many 
parents  who  but  through  them  would  have  been  forever  unap- 
proachable."* 

Procrastination  is  a  terrible  hinclerer;  and  yet  the 
nature  of  this  duty  is- such,  that  immediateness  is  one 
of  the  most  valuable  elements  in  Pastoral  visiting. 
Just  when  the  emergency  demands,  it  should  be  met. 
A  visit  deferred  is  often  an  opportunity  forever  lost. 

A  peculiar  class  of  difficulties  occurs  from  the  j^ressure 
of  clerical  duties.  They  are  multifarious,  and  it  is  not 
easy  to  give  them  their  proportionate  value.  Conse- 
quently there  is  a  temptation  to  omit  that  which  will 
cause  the  least  observation  and  remark.  Failure  in  a 
visit  will  not  be  so  prominent,  or  observed,  as  failure  in 
a  sermon,  and  therefore  the  visit  is  postponed.  Other 
similar  illustrations  will  readily  occur  to  any  one  who 
chooses  to  reflect  on  the  subject. 

Fear  of^  contracting  or  conveying  disease  sometimes 
leads  a  Clergyman  to  delay,  or  sometimes  to  omit  a 


*  Addresses,  p.  206. 
34* 


402  PASTORAL    VISITING. 

visit  to  a  sick  parishioner.  This  fear,  if  personal  only, 
should  at  once  be  overcome,  or  at  all  events  disregarded. 
In  the  case  of  contagious  diseases,  the  duty  may  be 
measured  by  the  necessity  of  the  case.  A  visit  to  a 
thorough  Christian  Avho  is  known  to  be  prepared  for 
death  may  not  be  necessary,  if  the  danger  of  conveying 
disease  to  others  thereby  is  imminent ;  whilst  a  visit  to 
a  parishioner  who  is  unprepared  to  die  should  certainly 
be  made  at  all  hazards.  A  Minister  may  exercise  dis- 
cretion in  judging  of  the  necessity:  but  if  a  visit  is 
necessary  or  advisable,  it  should  be  made  with  as  little 
hesitation  as  a  Physician  feels.  The  Minister  is  to  use 
the  same  precautions  against  contagion  as  a  Physician 
employs.  Nor  is  there  any  serious  danger  to  one  who 
comes  out  of  the  fresh  air,  and  immediately  after  the 
visit  breathes  the  fresh  air  again.  The  danger  is  not 
at  all  as  great  as  that  which  the  medical  adviser,  or  the 
nurse  faces ;  and  yet  they  are  seldom  affected  by  the 
contagion.  "  With  men  of  a  certain  temperament  the 
inclination  to  guard  their  own  safety  by  staying  away 
from  the  sick  room  is  a  great  temptation.  And  yet  to 
yield  to  it  is  really  fatal  to  our  usefulness,  not  only  with 
the  sick,  whom  we  thus  leave  with  no  man  to  help  them, 
just  when  the  angel  of  the  Lord  has  troubled  the 
waters  of  life  around  them,  but  with  all  our  parish- 
ioners; who  cannot  believe  in  the  reality  of  the  priestly 
office,  or  our  own  sincerity  in  discharging  it,  if  they 
see  us  at  such  a  moment  shrink  back  from  our  manifest 
duty.''* 

Natural  timidity,  want  of  boldness  in  dealing  with 

*  Addresses,  pages  207,  208. 


DIFFICULTIES.  403 

men,  want  of  self-confidence,  often  render  Pastoral 
visiting  difficult,  and  sometimes  hinder  it  altogether. 
These  must  be  cured  if  possible ;  must  be  set  aside  at 
all  events.  The  visits  must  be  made  in  spite  of  them. 
And  generally,  a  fair  degree  of  ease  and  self-possession 
can  be  obtained  by  effort,  and  perseverance,  and  will 
be  the  result  of  habit.  Almost  every  one  at  first  ex- 
periences some  shrinking  from  this  duty.  Those  who 
do  not  experience  timidity  are  likely  to  run  into  an 
opposite  extreme,  equally  unfortunate.  Fondness  for 
society  may  mislead  them,  or  self-confident  boldness 
may  make  their  visits  repulsive. 

A  dread  of  coming  face  to  face  with  spiritual  disorders 
and  perplexities  is  a  subtle  and  serious  form  of  difficulty 
interferino;  with  the  habit  of  Pastoral  visitation.  Close 
grappling  of  mind  with  mind  and  spirit  with  spirit  is 
an  essential  condition  for  dealing  effectually  with  the 
soul  of  another.  "Some  draw  back  with  a  sort  of 
instinctive  avoidance  of  the  realities  of  the  inner  life, 
just  as  they  perceive  that  the  stricken  soul  is  about  to 
open  to  them  its  grief;  and  often  half  nervously  throw 
in  some  unmeaning  generality,  which  shuts  up  forever 
the  heart  which  might,  had  it  truly  revealed  its  secret 
burden,  have  been  led  to  Christ."* 

This  tendency  must  be  carefully  watched  and  guarded 
against.  Many  an  opportunity  to  strike  a  blow  for  the 
truth  is  lost  because  timidity,  or  a  false  notion  of  the 
expediency  of  waiting  for  a  better  occasion,  leads  a 
Pastor  to  hesitate.  Whilst  hesitating,  the  opportunity 
passes  away  forever.     It  must  not  be  forgotten  that 

*  Addresses,  page  209. 


404  PASTORAL    VISITING. 

parishioners  see,  as  readily  as  a  Pastor  can,  the  opening 
which  has  been  given  for  direct  spiritual  instruction. 
Sometimes  they  make  it  of  set  purpose,  hoping  that 
the  Pastor  will  probe  their  wound  or  examine  their 
malady,  and  propound  a  cure.  If  he  neglects  the 
opportunity,  a  disappointment  is  not  the  only  result. 
They  charge  the  neglect  upon  indifference ;  and  are  too 
apt  to  conclude  either  that  the  Pastor  is  unworthy  of 
his  office,  or  that  their  danger  is  less  than  his  public 
exhortations  have  led  them  to  conclude.  In  either  way 
his  influence  is  lost,  and  it  may  be,  their  souls  will  be 
lost  also. 

CoiTedives. 

These  difficulties  arising  from  natural  constitution 
and  the  intrinsic  unpleasantness  of  meeting  and  grap- 
pling with  spiritual  troubles  in  private  intercourse,  are 
to  be  overcome  only  by  prayer,  by  determined  effort, 
by  manly  resolution,  and  by  representing  to  ourselves 
in  a  strong  light  our  duty,  our  obligations,  and  our 
privilege. 

An  important  corrective  is,  a  decision  that  Pastoral 
visiting  is  a  supreme  duty.  Being  so,  we  determine 
to  give  it  a  place  and  an  hour  in  our  daily  work.  We 
make  it  part  of  our  daily  labor,  no  more  to  be  neg- 
lected than  study,  or  writing,  or  our  meals. 

But  the  real  correctives  are  to  be  found  in  such  con- 
siderations as  those  which  Bishop  Wilberforce  has 
urged  with  inimitable  power.  I  refer  my  readers  to 
his  Addresses,  and  beg  them  to  read,  especially,  the 
pages  from  210  to  213.  I  quote  some  pregnant  sen- 
tences. 


CORRECTIVES.  405 

"  The  creeping  moss  of  soul-sluggishness  can  be  kept  down 
only  by  the  continual  arts  of  a  vigorous  self-denial.  Whoever 
enters  on  the  ministry  as  an  easy  profession,  whoever  suffers  it  to 
become  such  to  him,  is  sure  to  lose  the  distinctive  features  of  the 
Pastor's  character," 

"  We  must  constantly  remember  the  inestimable  value  of  the 
souls  for  which  we  watch :  often  muse  on  their  awful  capacity 
of  life  or  death  everlasting,  and  on  the  certain  connection  be- 
tween these  almost  infinite  issues  and  what  seem  to  be  the  trifles 
of  this  present  life.  How  can  we  meet  them  before  the  bar  of 
God  if,  through  our  sinful  self-indulgence,  we  have  let  them 
perish  ;  how  can  we  cry  for  mercy,  clinging  as  we  must  do  for  our- 
selves to  that  Cross  which,  had  we  been  faithful,  might  have  saved 
botli  them  and  us." 

"  We  must  remember  the  price  at  which  they  were  redeemed, 
and  Who  it  is  that  has  committed  them  to  our  charge.  Can  we, 
for  the  sake  of  a  little  passing  pleasure  or  the  softness  of  a  drowsy 
ease,  let  them  perish  whom  Christ  committed  to  our  charge, 
when  the  Blood  of  our  dearest  Lord  was  shed  for  their  redemp- 
tion ?" 

"  We  must  seek  more  earnestly  and  more  continually  from 
Him  the  gift  of  love  to  Himself.  This  is  His  own  lesson  to  us  ; 
the  '  Lovest  thou  Me?'  must  go  before  the  Teed  My  lambs;' 
nothing  else  but  love  to  Him  will  keep  alive  and  quick  within 
our  hearts  a  true  love  to  them  ;  nothing  else  will  keep  our  hearts 
tender  to  the  routine  of  duties." 

"  Here,  then,  is  the  close  of  all.  If  we  would  watch  diligently 
for  our  brethren,  we  must  love  our  Lord.  We  must,  beneath 
His  Cross,  on  our  knees,  in  our  own  struggle  against  sin,  in  re- 
ceiving our  own  deliverance,  in  hearing  His  voice,  in  receiving 
His  benediction,  in  eating  His  flesh,  in  drinking  His  blood,  learn 
to  love  Him,  and  for  His  sake  to  love  our  brethren.  Then  will 
the  most  ditficult  duties  become  light,  because  all  things  are  easy 
to  love ;  then  shall  we  in  our  daily  visiting  and  ministrations  be 
taught  by  the  Spirit  of  our  Lord  how  to  copy  Him,  and  under- 
stand His  words:  'If  I,  then,  your  Lord  and  Master,  have 
washed  your  feet,  ye  ought  also  to  wash  one  another's  feet.  For 
I  have  given  you  an  example,  that  ye  should  do  as  I  have  done 
to  you.'  " 


PASTORAL  VISITING. 


CHAPTER   XXyil. 

THE   MODES   OF   VISITING. 

These  should  be  varied  according  to  cases ;  varying 
as  visits  to  the  ^Svhole/'  the  "sick,"  the  afflicted,  and 
the  troubled. 

Visiting  "  the  whole J^ 

A  minister  must  here  be  left  largely  to  his  discretion, 
for  few  rules  can  be  formulated.  Visits  to  people  who 
are  in  health  nmst  not  be  neglected,  and  should  be  made 
equally  to  the  poor  and  the  rich.  Some  distinctions  in 
method  must  be  observed  between  visits  to  irrelio^ious 
and  to  religious  families ;  and  to  these  we  refer. 

Visiting  irreligious  families. — Proper  skill  must  be 
employed  not  to  offend  by  harsh  forcing  of  the  Gospel, 
so  as  to  exclude  oneself  from  the  privilege  of  visiting 
thereafter.  Yet  proper  boldness  in  speaking  of  the 
Gospel  should  always  be  employed.  A  Pastor  may 
possibly  forget  his  ministerial  character,  but  irreligious 
people  never  forget  it.  They  expect  him  to  speak  to 
them  about  religious  things;  will  be  disappointed  if  he 
does  not,  even  if  they  revile  him  for  so  doing.  They 
will  not  lose  respect  for  his  faithfulness,  if  he  ventures 
for  Christ's  sake.  Especially  when  children  are  pres- 
ent, some  word  must  be  dropped  for  them  and  for  the 
406 


OF   THE    WHOLE.  407 

sake  of  proper  influence  over  them.  Some  special 
event  in  family  life,  or  some  irregularity  of  the  family 
in  outward  religious  observances,  may  give  an  opening 
to  the  subject.  Yet  the  subject  of  religion  should  never 
be  introduced  by  way  of  reproof,  unless  the  offence  is  an 
open  scandal.  Rather  let  it  come  in  way  of  advice; 
and  if  possible,  by  the  use  of  leading  questions,  let  those 
who  are  in  error  correct  themselves.  A  Pastor's  object 
is  not  to  put  himself  in  the  right,  but  to  induce  his 
people  to  adopt  the  right. 

Never  scold.  Never  allow  your  passions  to  be  in- 
flamed. Grief  is  the  Pastor's  emotion,  not  anger. 
Never  allow  any  one,  especially  an  ungodly  person,  to 
think  that  a  reproof  originates  in  interested  motives ; 
for  example,  in  objecting  to  one's  absence  from  church, 
do  not  let  it  be  supposed  that  your  reproof  has  a  selfish 
motive,  or  originated  in  the  thought  that  disrespect  or 
neglect  were  intended  to  you.  Never  allow  children 
to  hear  a  reproof  given  to  their  parents:  or  anything 
which  they  might  interpret  as  such.  No  success  in 
remedying  a  parent's  fault  could  compensate  for  the 
evil  of  having  shaken  a  child's  confidence  in  the  char- 
acter of  that  parent. 

Pastoral  visiting  to  irreligious  families  may  produce 
little  more  visible  result  than  the  cultivating  of  their 
affectionate  interest  in  their  Pastor,  and  engaging  their 
confidence  towards  him.  But  it  will  scarcely  ever  fail 
in  preparing  the  way  for  his  visits  to  become  acceptable 
should  sickness  or  sorrow  intervene,  or  especially  at 
those  times  which  happily  occur  to  all,  when  spiritual 
anxiety  approaches  a  soul. 

A  visit  should  never  be  intrusive.     Suit  the  conver- 


408  PASTORAL    VISITING. 

sation  to  the  condition  and  employment  of  those  visited. 
Use  subjects  which  you  know  are  familiar  to  them  to 
draw  them  out  in  talking;  and  lead  gradually  from 
those,  the  more  familiar,  to  religion,  the  less  familiar. 
Vinet,  speaking  of  Pastoral  visits,  says: 

"If  you  would  instruct  your  parishioner,  associate  the  truth 
with  his  duties  ;  your  ideas,  with  his  daily  labors.  Let  his 
harvest-field  remind  him  of  the  conversation  you  had  with  him 
when  he  was  sowing ;  let  the  cutting  of  his  second  crop  recall 
the  ideas  you  unfolded  to  him  when  he  was  mowing  his  hay ;  and, 
in  a  word,  let  him  find  you  everywhere,  and  let  him  everywhere 
love  to  find  you.  But  how  may  this  be  if  you  venture  to  go  no- 
where ?  How  attach  him  to  his  duties  when  you  seem  to  be  so 
little  concerned  to  make  him  love  them  ?  How  shall  he  not  fear 
his  yoke  (and  this  fear  is  the  pest  of  a  virtue)  if  you  fear  so  much 
to  touch  it?  How  not  hate  his  condition,  if  those  whom  he 
thinks  happy  so  carefully  estrange  themselves  from  it?"* 

It  is  important  to  make  yourself  familiar  with  the 
employments  of  the  several  members  of  your  flock,  if 
you  are  to  interest  them  by  means  of  conversation  which 
bears  upon  tliese  employments.  Study  the  general  rules 
of  farming,  shoemaking,  carpentering,  as  well  as  the 
laws  of  natural  philosophy.  Study  the  principles  of 
exchange  and  brokerage  as  well  as  your  theology. 
Study  society  and  social  life  as  well  as  the  Communion 
of  Saints.  Everything  is  grist  that  comes  to  the  mill 
of  a  wise  conversationalist.  By  all  means  he  saves  his 
people. 

I  do  not  know  much  about  shoemaking,  still  I  have 
not  been  unobservant  of  the  cordwainer's  task,  and 
have  often  enjoyed  the  homely  wisdom  which  is  em- 

^  Vinet,  p.  248. 


OF  THE    WHOLE.  4Q9 

phaslzed  by  hammer  blows  on  the  lapstone.  On  one 
occasion  after  I  had  been  talking  with  a  sensible  shoe- 
maker, at  a  village  reception,  he  said  to  a  friend,  "Do 
you  know  our  Bishop  learned  the  trade!  Certainly,  he 
did ;  for  he  knows  a  world  about  it."  That  man  has 
always  listened  to  me  wdth  marked  attention  since  that 
evening,  for  he  is  convinced  now  that  I  must  know 
something  about  shoeing  a  man  with  the  "preparation 
of  the  Gospel  of  Peace." 

But,  on  {hQ  other  hand,  of  course  one  should  talk 
about  such  things,  only  so  far  as  he  knows.  The  au- 
thor of  "Recreations  of  a  Country  Parson"  tells  us,  that 
John  Robertson  of  Glasgow  Cathedral  is  responsible 
for  tin's  little  bit  of  pleasant  satire  : 

"  If  ye're  goin'  about,"  said  the  farmer  to  tliQ  clergy- 
man, "John  will  be  unco  weel  pleased,  if  yo  speak  to 
him  and  say  it's  a  fine  day,  or  the  like  o'  that:  but 
dinna,"  said  th^  farmer,  with  much  solemnity,  "dinna 
say  onything  to  him  about  plowin'  and  sawin':  for 
John  is  a  stupid  body,  but  he  has  been  plowin'  and 
sawin'  all  his  life,  and  he'll  see  in  a  minute  that  ye  ken 
naething  about  plowin'  and  sawin';  and  then,"  said  the 
sagacious  old  farmer  with  extreme  earnestness,  "if  he 
comes  to  think  that  yo  ken  naething  about  plowin'  and 
sawin',  he'll  think  that  ye  ken  naething  about  ony- 
thing." ^ 

Visits  to  religious  families.— A  Pastor  has  little  dif- 
ficulty here.  With  ordinary  discretion,  and  proper  ob- 
servance of  times  and  seasons,  his  visits  may  always  be 
profitable,  and  directly  available  spiritually. 

But  even  in  religious  families,  especially  in  city  life, 
it  is  not  always  advisable  to  turn  Pastoral  visiting  into 
s  35 


410  PASTORAL    VISITING. 

religious  meetings.  A  Pastor  must  observe  times.  It 
is  well  to  sit  down  beside  the  wash-tub,  or  work  bench, 
when  necessary,  and  while  work  goes  on  direct  our 
hearer's  thoughts  to  heaven  and  Christ.  This  was  the 
custom  of  the  Rev.  Sayre  Harris  in  Southwark,  Phila- 
delphia. But  it  might  not  be  w^ell  to  interrupt  the 
cooking  or  the  dinner  of  a  family  by  prayer.  In  a  city 
it  would  be  very  mat  d  propos  to  force  a  family  into  a 
prayer  meeting  in  the  midst  of  visiting  hours.  A 
Clergyman  (not  now  in  this  country)  called  on  a  fash- 
ionable lady  in  Cincinnati,  (not  now  living,)  in  the 
midst  of  visiting  hours.  Knowing  his  habit,  she  sent 
for  the  servant  and  said  "not  at  home,  until  I  tell 
you'' :  then  went  into  the  parlor,  listened  to  the  lecture 
and  heard  the  prayer:  and  then  recalling  the  order  to 
the  servant,  Avent  on  with  the  visiting.  What  doth 
that  profit  ? 

Yet  it  would  be  equally  unjustifiable  to  meet  with  a 
religious  family  when  the  day's  work  is  done,  when 
visiting  hours  are  past,  when  evening  has  closed  in, 
when  children  and  servants  can  be  gathered,  and  to 
bid  them  all  farewell  without  having  read  the  Scrip- 
tures, or  offered  prayer  to  God  in  their  behalf,  and  with 
them. 

Visiting  "  the  SickJ^ 

A  Minister  has  here  a  serious  and  delicate  duty: 
serious  because  the  result  of  disease  can  seldom  be 
positively  forecast ;  important,  because  of  the  peculiar 
susceptibility  of  the  sick  to  impressions  of  religious 
truth,  and  the  possibility  of  rendering  true  and  lasting 
spiritual  service  to  them ;  delicate,  because  of  a  peculiar 
sensitiveness  in  the  sick,  which  needs  to  be  tenderly  and 


OF    THE  SICK.  411 

judiciously  approached,  and  because  medical  advisers 
frequently  think  that  clerical  visits  to  the  sick  do  not 
assist  recovery. 

Promptness,  is  of  first  importance.  The  Physician 
should  not  be  in  advance  of  the  Pastor,  if  a  like  notice 
has  been  given  to  them  both.  If  the  spiritual  adviser 
cannot  administer  as  immediately  as  the  other,  at  least 
he  can  carry  assurance  of  sympathy,  and  can  strengthen 
the  patient  by  evidence  that  a  brother  is  near  and  feels. 
A  Pastor  should  take  every  reasonable  means  of  se- 
curing due  notice  of  cases  of  sickness.  Many  parish- 
ioners seem  possessed  with  the  idea  that  a  Minister's 
visit  is  of  no  value  until  a  sick  person  has  been  given 
up  by  the  Physician.  Consequently,  a  Clergyman  at 
the  house  of  the  sick  is  regarded  as  a  sure  forerunner 
of  the  Angel  of  Death.  He  is  a  sort  of  spiritual  un- 
dertaker. Alas!  for  the  Pastor  whose  neglect  of  his 
sick  and  invalid  parishioners  has  given  color  to  such  a 
notion  of  liis  sacred  office.  Another  class  of  persons 
demands  that  a  Clergyman  shall  have  an  intuitive 
knowledge  of  the  encroachments  of  disease,  as  indeed 
of  all  other  circumstances  either  of  joy  or  sorrow.  I 
have  known  some  who  would  rather  have  died  in  the 
uncomfortable  persuasion  that  they  were  neglected  by 
their  Pastor,  than  have  taken  the  pains  to  send  notice 
to  him  of  their  affliction.  But  as  a  Pastor  is  not  om- 
niscient, and  as  his  visits  in  the  sick  room  to  be  of 
much  benefit  should  be  made  during  the  earlier  rather 
than  the  later  stages  of  disease,  he  should  take  wise 
means  of  obtaining  due  notice.  It  is  well  to  mention 
the  subject  occasionally,  publicly  in  the  church.  It  is 
wise  to  speak  of  it  in  Pastoral  visiting.     It  is  better, 


412  PASTORAL    VISITING. 

to  be  on  such  friendly  terms  with  every  member  of 
the  flock,  that  their  first  thought  in  any  trouble,  and 
especially  in  sickness,  will  be  to  ask  for  their  Pastor's 
presence. 

As  soon  as  the  need  occurs  a  Pastor  should  be  prompt 
in  visiting  the  patient.  No  delicacy  is  an '  excuse  for 
delay.  A  call  will  be  welcomed,  even  if  it  should 
prove  not  to  be  of  immediate  service  to  the  sick  person. 
A  Pastor's  visits  to  the  sick  room  should  be  as  much  a 
matter  of  course  as  a  Physician's.  Where  this  is  the 
rule,  there  will  be  no  suggestion  that  a  Minister's  visit 
can  be  unwholesome.  Other  things  being  equal,  it  is 
only  when  a  Minister's  visits  are  a  novelty  that  they 
are  likely  to  excite  a  patient  unduly.     Vinet  says : 

"  If  the  pastor  should  wait  to  be  sent  for,  he  would  run  the 
risk  of  never  visiting  the  sick.  "We  must  desire  to  be  called, 
we  must  in  some  way  contrive  to  be;  but  called  or  not  called, 
we  must  go."  "  Whatever  prejudice  we  may  have  to  encounter, 
how  can  we  forbear  when  we  know  how  important  are  seasons 
of  sickness  to  the  life  of  the  soul,  and  that  often  apparent  indif- 
ference conceals  the  germ  of  a  new  life  not  to  be  discovered 
except  by  the  zeal  of  a  pastor  who  hopes  against  hope?  The 
first  visit,  we  should  remember,  is  the  most  difiicult,  and  often 
the  only  diflncult  one.  We  should  know  how  to  be  importunate, 
yet  always  with  gentleness.  We  should  not  force  an  entrance, 
but  return  again  and  again,  until  aflfectionate  patience  prevails, 
and  the  door  opens  itself  to  us.  Let  us  not  be  sustained  and 
animated  merely'  by  a  desire  to  discharge  our  responsibility ;  a 
narrow  and  fruitless  motive  truly.  Love  alone  has  no  limits, 
and  is  never  weary."* 

Blunt,  speaking  on  the  same  subject,  says : 

"Do  not  wait  to  be  formally  apprised  by  the  sufierer  himself. 
He  will  often  delay  to  do  it  till  the  time  when  you  could  have 

*  Pastoral  Theology,  page  277. 


OF  THE  SICK.  413 

helped  him  is  gone  past;  and  though  in  such  instances  you  may 
plead  technically  want  of  notice  for  want  of  attendance,  and 
screen  your  lukewarmness  under  a  law  ;  yet  if  you  do  know  of 
the  case,  by  whatever  means,  that,  in  foro  conscientice,  is  notice 
enough  ;  and  Grod  will  count  it  so,  when  He  comes  to  reckon 
with  you  for  the  discharge  of  your  trust.  And  if  you  are  aware 
of  channels  by  which  you  can  readily  certify  yourselves  of  such 
particulars,  and  refuse  to  use  them,  your  ignorance  becomes 
wilful,  and  your  consequent  inactivity  without  excuse." 

"  The  case  once  reported,  you  will  lose  no  time  in  acting  upon 
the  report;  nor  then,  nor  yet  afterwards  in  the  progress  of  the 
sickness,  put  off  a  visit  till  to-morrow."* 

Plenty  of  time  must  be  given  to  these  visits.  A 
Minister  should  never  exhibit  haste  in  visiting  the  sick. 
Some  Physicians  err  in  this  regard,  much  to  the  injury 
of  their  patients.  It  is  even  less  excusable  in  a  Cler- 
gyman: for,  generally  he  has  more  command  of  his 
engagements  than  a  physician  can  have.  Whatever  be 
the  pressure  on  our  time,  it  should  never  be  seen  by 
the  patient.  The  ingenuity  of  true  friendship,  and  a 
lively  sympathy  will  always  enable  a  Pastor  to  meet 
this  exigency.  Certainly  if  one  duty  should  ever  be 
sacrificed  to  another,  duty  to  those  in  health  must  be 
postponed  to  duty  to  the  suifering  or  dying.  By 
sufficient  forethought  one  can  usually  arrange  so  that 
these  duties  will  not  conflict.  I  do  not  remember  ever 
to  have  been  troubled  by  such  a  conflict  of  duties, 
except  in  one  case,  when  I  was  called  upon,  suddenly, 
just  at  the  hour  of  service,  to  prevent  a  young  man 
from  committing  suicide.  I  could  not  leave  him. 
As  the  bell  stopped  tolling,  and  I  was  alone  with 
him,  he  vvas  fainting  under  the  eflbrt  to  strangle  him- 

*  Blunt,  Pastoral  Office,  p.  227. 
35* 


414  PASTORAL    VISITING. 

self.  I  untied  the  knot,  and  waited  for  a  policeman, 
who  had  been  sent  for,  and  who  was  to  watch  against 
a  repetition  of  the  attempt.  It  was  better  that  the 
congregation  should  wait  for  half  an  hour,  than  that 
the  man  should  hurry  himself  unsummoned  into  eter- 
nity.* 

Such  imminent  cases  do  not  often  occur.  A  Pastor 
can  generally  prevent  the  conflict  of  duties.  At  all 
hazards,  he  must  prevent  any  appearance  of  haste  in 
his  visits  to  the  sick  room,  or  what  might  be  construed 
into  want  of  sympathy  with  his  sick  friend.  Blunt 
well  says,  "  Neither  will  you  make  it  in  haste,  and  as 
if  you  had  more  important  business  to  transact  else- 
where ;  it  would  be  difficult  to  persuade  either  the  sick 
man  or  his  friends  that  you  were  in  earnest,  if  they  saw 
your  thoughts  evidently  wandering  from  the  scene 
before  you ;  nor  could  they  well  help  entertaining  an 
opinion  of  your  heartlessness,  when  they  fancied  you 
were  hurrying  over  your  interview  with  perhaps  a 
dying  man — one,  too,  so  dear  to  them  at  least — at  the 
call  of  some  secular  and  (as  they  might  believe)  frivolous 
engagement." 

Faithfulness  is  imperative.  Faithfulness,  first,  in 
his  diagnosis  of  the  spiritual  condition ;  faithfulness, 
next,  in  dealing  with  it.  But,  as  a  wise  Physician,  who 
learns  from  symptoms  the  serious  danger  of  a  patient, 
abstains  from  showing  his  anxiety  or  awakening  fear 
until  all  means  of  remedy  have  failed,  so  a  wise  Pastor, 
after  possessing  himself  of  all  the  worst  features  of  the 

*  The  congregation,  of  course,  were  not  informed  of  the  cause 
of  the  delay.  Those  who  may  remember  the  circumstance,  will 
now  read  the  reason  of  it. 


OF  THE  SICK.  415 

case,  perceiving  the  dangers,  restrains  lils  anxieties  and 
the  manifestation  of  them  until  he  has  tried  the  effects 
of  spiritual  remedies.  By  faithfulness,  I  do  not  mean 
brusqueness  and  harshness  and  injudicious  exposure  of 
spiritual  danger  such  as  at  once  damage  the  healing 
processes,  and  certainly  do  not  advance  a  spiritual 
cure. 

A  Minister  should  fii^^t  discover  the  physical  state 
of  his  patient ;  this  from  the  Physician  or  attendant : 
and  this  in  order  to  adapt  his  religious  instructions  to 
the  bodily  condition,  and  sometimes  to  the  endurance 
of  the  patient.  A  visit  of  five  minutes  is  generally 
better  than  thirty ;  five  minutes  well  spent  is  always 
better  than  ten  wasted  in  the  sick  room :  sometimes 
one  minute  is  all  that  a  patient  can  bear  in  receiving 
even  the  wisest  counsel. 

Next  he  should  discover  the  mental  state  of  his  pa- 
tient; this,  in  order  to  decide  wisely  as  to  the  spiritual 
indications :  for  if  the  mind  be  unhealthily  affected  by 
disease,  the  spiritual  symptoms  must  be  interpreted 
accordingly. 

Lastly,  he  should  determine  the  condition  of  the 
soul.  Then  he  is  to  deal  with  it  faithfully.  But  great 
discretion  is  to  be  exercised.  A  friendly,  kind,  sympa- 
thetic, gentlemanly  consideration  will  never  err:  and  a 
visit  made  in  such  a  spirit  will  be  hailed  by  both  patient 
and  physician  as  a  blessed  adjunct  to  the  healing  pro- 
cesses. Under  the  guidance  of  such  discretion  the  probe 
may  be  used  effectively;  without  frightening,  but  with- 
out deceiving  the  patient.  By  wise  use  of  questions, 
when  the  invalid  is  able  to  answer  them,  or  by  judicious 
inquiries  from  judicious  attendants,  one  may  learn  to 


416  PASTORAL    VISITING. 

what  points  to  direct  religious  reflections,  and  especially 
in  what  manner  to  guide  selections  for  readings  from 
Scripture.  No  spiritual  hurt  at  such  a  time  is  to  be 
healed  slightly.  All  harshness  of  speech  is  to  be 
avoided,  whilst  great  plainness  and  directness  are  to  be 
used.  No  ambiguous  terms  are  to  be  employed.  In- 
dulge in  no  speculations.  Make  no  doubtful  points. 
The  mind  is  to  be  turned  away  from  all  mere  curious 
questionings  to  positive  truths.  Those  are,  the  nature 
of  sin  and  the  actual  commission  of  sin,  the  certainty 
of  pardon  to  one  who  is  truly  repentant,  restitution 
and  amendment  as  signs  of  penitence,  the  act  of  faith 
or  confidence  in  the  Saviour  the  simplest  of  all  mental 
acts,  the  absoluteness  of  the  Gospel's  offer  of  justifica- 
tion, its  instantaneous  effectiveness  whenever  the  heart 
is  ready  to  receive  that  mercy ;  the  work  of  the  Holy 
Spirit  not  as  a  speculation  but  as  a  blessed  reality  of 
helpfulness,  to  be  laid  hold  of  and  made  use  of. 

The  work  of  the  Lord  Jesus  and  the  Avork  of  the 
Holy  Spirit  are  the  two  main  topics  for  the  sick  room ; 
especially  when  danger  is  imminent.  It  may  be  too 
late  to  turn  the  patient  to  much  thinking  about  him- 
self, or  to  any  self-investigation,  but  it  will  never  be 
too  late  to  direct  him  to  the  merciful  Spirit  and  the 
most  gracious  Lord  who  proved  his  love  for  us  on  the 
Cross. 

Our  Prayer  Book,  in  its  offices  for  the  visitation  of 
the  sick,  contains  an  address  to  a  hick  person  and  cer- 
tain rubrics  that  follow  it,  which  together  form  an  in- 
imitable guide.  It  is  not  possible  to  frame  a  more 
discreet,  a  more  encouraging,  or  a  more  wholesome 
exhortation,  nor  need  any  one  desire  to  frame  a  more 


PRACTICAL    HINTS.  417 

thoroughly  searching*  inquiry  than  llie  rubrics  have 
prepared.  Let  it  be  used  as  a  model ;  even  if  its 
qualntness  should  sometimes  prevent  its  actual  use  in 
form.  And  let  every  Minister  be  faithful  to  those 
most  judicious  rubrics. 

Practical  Hints. 

In  ordinary  cases  of  sickness,  a  Pastor  snould  make 
his  visit  known  first  to  the  family,  and  should  never 
thrust  himself  into  a  patient's  room  unannounced.  He 
has  no  right  to  intrude;  it  is  impolite,  it  is  ungentle 
manners;  it  may  annoy  the  family;  it  may  distress 
and  agitate  the  patient.  .  If  the  Minister  be  a  stranger, 
(as  may  sometimes  be  the  case,)  let  him  wait  until  prep- 
aration has  been  made  for  his  entrance  into  the  sick 
room.  Enter  quietly.  Avoid  using  creaking  shoes. 
No  one  needs,  and  no  patient  enjoys,  that  noisy  an- 
nouncement. Leave  your  damp  garments,  and  always 
leave  your  overcoat,  outside  of  the  room,  as  a  thought- 
ful Physician  does.  Let  the  hands  be  without  gloves. 
The  hands  should  be  carefully  warmed  before  entering 
the  room  or  touching  the  sick  person,  or  should  be 
dried,  if  wet,  or  in  a  perspiration.  Salute  the  patient 
gently.  Draw  a  chair  to  the  side  of  the  bed  or  couch. 
Place  it  sufficiently  close,  so  that  the  sick  person  may 
be  required  to  make  as  little  exertion  as  possible  in 
speaking:  if  too  near,  however,  the  patient  may  be 
annoyed.  Never  breathe  into  a  patient's  face.  Let 
the  Minister's  chair  be  placed  in  front  of  the  patient — 
never  behind  him,  or  so  much  on  one  side,  that  he 
must  make  an  effort  to  turn  in  order  to  see  his  friend. 

If  possible  let  the  interview  take  place  between  you 


418  PASTORAL    VISITING. 

two  alone.  You  may  suggest  to  the  attendants,  that 
you  will  take  care  of  the  patient  for  awhile  whilst  they 
attend  to  outside  duties.  At  least  arrange  that  only 
the  most  intimate  relatives  be  present.  This  may  be 
easily  managed  before  entering  the  chamber  of  sickness 
by  simply  expressing  your  wish.  Attendants  generally 
perceive  its  reasonableness.  Freedom  of  communica- 
tion, is  the  thing  to  be  attained.  And  there  may  be 
burdens  on  the  mind  that  the  patient  will  roll  off  on 
the  Pastor  when  alone,  which  otherwise  will  weigh 
heavily  on  him  into  the  grave.  Nothing  can  more 
seriously  interfere  with  the  confidences  of  such  an  hour, 
with  the  sick  person's  readiness  to  open  his  griefs,  or  the 
Minister's  frankness  in  relieving  them,  than  the  presence 
of  those  who  are  only  there  to  listen.  It  is  an  inex- 
cusable habit  of  gossips  to  ^^  sit  around"  to  hear  every 
word  that  falls  in  the  course  of  such  a  conversation. 
Equally  with  the  Physician,  a  Minister  is  the  autocrat 
of  a  sick  room :  and  he  should  use  his  authority  to  clear 
it  of  all  such  intruders,  before  he  enters  on  the  sacred 
hour  of  spiritual  communion  with  his  suffering  friend. 
Encourage  conversation  when  possible.  Let  the 
patient  talk  as  much  as  he  desires,  when  the  Physician 
regards  it  as  prudent.  But  when  he  cannot  converse 
let  it  be  remembered  that  set  lectures  are  not  desirable. 
It  is  profitable  to  read  successive  short  passages  of 
Scripture,  commenting  in  a  few  words  on  each  of  them. 
They  should  be  chosen  with  special  reference  to  the 
patient's  state  of  mind,  and,  with  regard  to  any  pecu- 
liarity of  experience  or  of  circumstances.  Always 
carry  with  you  a  Bible  in  which  passages  suitable  to 
such  purposes  are  marked — or  a  little  book  of  Scrip- 


PRACTICAL  HINTS.  419 

ture  quotations  like  "Brown's  Scripture  Selections.^'  A 
few  verses  of  an  appropriate  hymn,  or  a  choice  piece 
of  poetry,  will  often  furnish  the  patient  with  food  for 
thought,  and  relief.  Discover  the  patient's  favorite 
hymns  or  texts  and  read  them.  AVhen  it  wdll  be  agree- 
able, and  if  you  can  do  it  agreeably,  sing;  or  arrange 
that  others  shall  sing  a  hymn  by  the  patient's  bedside. 
Watch  the  symptoms.  At  the  first  moment  of  apparent 
fatigue  or  restlessness  prepare  to  say  ^' Adieu."  It  is 
well  to  leave  a  text  for  a  patient's  meditation;  or  a 
verse  of  a  hymn.  These  may  form  a  basis  for  succeed- 
ing profitable  conversations.  Always  be  ready  to  pray. 
When  proper,  urge  that  you  should  be  allowed  the 
privilege  of  offering  prayer.  In  every  case  prayer 
should  be  suggested.  I  cannot  imagine  a  case  where  a 
Minister  should  be  restrained  from  suggesting  prayer. 
When  desired  use  the  Prayer  Book.  Never  can  a 
better  book  be  found  to  lead  the  devotions  of  a  sick 
room.  Learn  to  pray  extempore,  and  practise  it,  espe- 
cially in  the  sick  room :  but  even  when  praying  ex- 
tempore, or  by  appropriate  forms,  the  Prayer  Book 
may  well  lead  your  devotions;  and  its  spirit  should 
certainly  inspire  them.  Bishop  Hobart's  Manual,  or 
Dr.  Bolles'  Vade  Mecum,  are  admirable  helps.  Never 
require  a  light  to  be  brought,  unless  the  sick  person 
desires  it.  Close  your  devotions  habitually  with  the 
Lord's  Prayer.  All  sick  people  desire  to  repeat  it 
with  you.  Often  use  the  Gloria  Patri.  Always  use 
a  Benediction. 

Conversation  in  the  chamber  of  sickness  should 
never  be  agitated,  nor  in  a  loud  tone.  But  it  must 
never  be  in  whispers,  when  the  patient  is  awake.     Sick 


420  PASTORAL    VISITING. 

people  are  suspicious ;  they  make  an  effoi t  to  hear,  and 
are  worried  by  such  whisperings.  Speak  not  loudly 
but  very  distinctly. 

The  prevailing  sentiment  of  the  Pastor  in  visiting 
the  sick  should  be  sympathy.  Heard,  in  his  "  Pastor 
and  the  Parish,"  says: 

"  Instead  of  commonplaces  such  as  even  Job's  friends  were 
ready  to  offer,  about  sickness  being  the  lot  of  all  and  submission 
the  duty  of  all,  we  are  to  behave  in  a  sick  room  as  a  nurse  with  a 
sick  child  in  her  arms.  '  We  were  gentle  among  you,  even  as  a 
nurse  cherisheth  her  children.'  It  is  for  the  time  to  be  our  sick- 
ness. Who  is  afflicted  and  I  burn  not?  We  are  so  to  burn  in  the 
fever,  to  languish  with  exhaustion,  to  feel  our  soul  melting  away 
for  very  trouble,  and  to  realize,  by  sympathy  if  not  by  expe- 
rience, that  beclouding  of  the  faculties,  and  with  it  often  of  faith 
itself,  which  is  the  greatest  penalty  of  sickness." 

"The  first  thing  the  good  Samaritan  did  was  to  apply  oil  to 
the  wounds,  and  to  p)Our  in  wine  as  a  cordial  for  the  fainting 
strength.  He  asked  no  questions,  how,  or  why  the  man  had 
been  waylaid,  or  of  the  fight  he  had  made  in  resisting.  Those 
who  asked  such  questions,  as  the  priest  and  levite  probably  did, 
came  to  the  conclusion  that  it  was  the  traveller's  own  fault,  and 
that  he  must  bear  the  penalty.  But  the  true  friend  knows  there 
is  a  time  to  cover  up  wounds  as  well  as  to  probe  them.  In  mod- 
ern practice  it  is  the  Physician's  first  care  to  keep  up  his  patient's 
strength,  and  he  gives  stimulants  in  cases  where  a  few  years  ago 
he  used  the  lancet.  So  by  the  sick  bed,  the  strongest  consola- 
tion is  not  too  strong  for  a  poor  sufterer.  He  is  not  to  be  told 
about  terms  of  salvation,  of  faith  ripening  into  assurance,  of 
self-examination,  or  whether  he  is  a  dissembler  before  God  or  not. 
Give  wine  to  him  that  is  weary,  and  strong  drink  to  him  that  is 
of  a  heavy  heart.  Even  the  confession  of  sins  is  not  to  be  ex- 
tracted as  a  secret  wrung  from  a  dying  man,  under  fear  of  pass- 
ing unpardoned,  unannealed,  to  the  bar  of  God.  The  Protestant 
Pastor  is  no  casuist,  who  can  substitute  attrition  for  contrition, 
or  penance  for  penitence.  He  must  wait  until  the  soul  flows 
forth  of  itself  to  God,  and  when  it  flows  he  must  be  by  rather  to 
staunch  the  wound  than  to  encourage  the  bleeding,  lest  the  peni- 


PRACTICAL   HINTS.  421 

tent  should  be  swallowed  up  with  overmuch  sorrow.  A  mod- 
erate discovery  of  the  sinfulness  of  sin  is  quite  as  satisfactory  at 
first,  as  one  that  throws  the  soul  otf  its  balance,  and  paralyzes  it 
for  the  time  from  laying  hold  upon  Christ."* 

The  attributes  to  be  cherished  by  a  Pastor  as  to  man- 
ner in  a  sick  chamber  are  gentleness,  firmness,  consid- 
eration, thoughtfuhiess,  and  genuine  kindness  of  heart. 
It  is  all-important  to  make  careful  study  and  prepara- 
tion for  visiting  the  sick.  One  should  be  very  familiar 
with  the  Psalms:  "of  which  the  fervor,  the  heartiness, 
the  fidelity  with  which  they  reflect  (one  or  other  of 
them)  the  variety  of  feelings  which  takes  possession  by 
turns  of  the  sick  man's  mind,  render  them  perhaps,  of 
all  Holy  Writ  the  most  affecting  to  him,  and  if  prop- 
erly interpreted,  the  fullest  of  edification."  Blunt 
thinks  it  would  not  be  an  unprofitable  task  for  the 
Pastor  of  a  parish,  when  exjlerience  in  visiting  the  sick 
shall  have  taught  him  his  wants,  to  treasure  up  any 
prayers  he  may  meet  with  in  the  course  of  his  studies, 
such  as  in  ancient  Liturgies  and  Sacramentaries — a  most 
pregnant  mine — or  the  devotions  of  Worthies  of  the 
Church  may  supply,  which  he  may  deem  fitted  for 
the  sick  chamber;  as  also  to  make  memoranda  of  such 
chapters  in  the  Scriptures  as  it  may  be  convenient  to 
read  on  such  occasions:  till  by  degrees  he  shall  have 
compiled  for  himself  a  manual  which  may  be  supple- 
mentary to  the  office  for  the  Visitation  of  the  Sick ;  and 
some  fund  of  which  kind  it  is  scarcely  possible  to  dis- 
pense with.  Blunt  observes,  keenly,  "  if,  when  sitting 
by  the  sick  man's  side,  the  Pastor  finds  his  ideas  stag- 

*  Pastor  and  Parish,  pp.  132,  133. 
36 


422  PASTORAL    VISITING. 

nant,  and  his  feelings  unmoved — no  power  lo  address 
him  and  no  knowledge  what  to  say — he  has  reason  to 
suspect  that  he  has  work  to  do,  nearer  home,  before  he 
can  be  of  much  use  there ;  that  he  must  first  be  con- 
verted himself,  and  then  strengthen  his  brother.'^ 

Cheerfulness  is  very  essential.  It  is  expected  in  a 
Physician;  it  is  indispensable  in  a  Pastor.  And  the 
Pastor  has  more  ground  for  it  than  the  medical  adviser. 
He  knows  that  at  most  he  can  only  stave  ofP  disease  and 
death  for  a  little;  but  the  Pastor  knows  that  he  can  meet 
death,  and  teach  even  a  dying  man  to  overcome  it. 
He  has  a  recipe  for  destroying  the  fear  of  death,  and  a 
balm  which  the  Physician  of  Gilead  prepared  when 
He  destroyed  its  power. 

The  Pastor  should  be  careful  to  carry  pleasure  to  the 
sick  room.  Florence  J^ightingale,  in  her  "Notes  on 
Nursing,'^  thus  advises : 

"  Do  you  who  are  about  the  sick  or  who  visit  the  sick,  try  and 
give  them  pleasure,  or  remember  to  tell  them  what  will  do  so? 
How  often  in  such  visits  the  sick  person  has  to  do  the  whole  con- 
versation, exerting  his  own  imagination  and  memory,  while  the 
visitor  is  absorbed  in  his  own  anxieties,  and  makes  no  effort  of 
memory  or  imagination  for  the  sick  person  !  *  Oh  !  my  dear,  I 
have  so  much  to  think  of,  I  really  quite  forgot  to  tell  him  that; 
besides,  I  thought  he  would  know  it,'  says  the  visitor  to  another 
friend.  How  could  he  know  it?  Depend  upon  it,  the  people 
who  say  this  are  really  those  who  have  little  '  to  think  of.'  There 
are  many  burthened  with  business  who  always  manage  to  keep  a 
pigeon-hole  in  their  minds,  full  of  things  to  tell  the  invalid.  I 
do  not  say,  don't  tell  him  your  anxieties — I  believe  it  is  good  for 
him,  and  good  for  you  too ;  but  if  you  tell  him  what  may  make 
him  anxious,  surely  you  can  remember  to  tell  him  what  is  pleas- 
ant too."  "  A  sick  person  does  so  enjoy  hearing  good  news  ;  — 
for  instance,  of  a  love  and  courtship,  while  in  progress  to  a  good 
ending.     If  you  tell  him  only  when  the  marriage  takes  place, 


PRACTICAL  HINTS.  423 

he  loses  half  the  pleasure,  which  God  knows  he  has  little  enough 
of;  and  ten  to  one  but  you  have  told  him  of  some  love  making 
with  a  bad  ending."* 

Her  hints  are  so  wise  and  practical  that  I  must  quote 
more  of  them : 

"  A  sick  person  also  intensely  enjoys  hearing  of  any  material 
good,  any  positive  or  practical  success  of  the  right.  He  has  so 
much  of  books  and  fiction,  of  principles,  and  precepts,  and  theo- 
ries !  Do,  instead  of  advising  him  with  advice  he  has  heard  at 
least  fifty  times  before,  tell  him  of  one  benevolent  act  which  has 
really  succeeded  practically, — it  is  like  a  day's  health  to  him.  A 
small  pet  animal  is  often  an  excellent  companion  for  the  sick,  for 
long  chronic  cases  especially.  A  pet  bird  in  a  cage  is  sometimes 
the  only  pleasure  of  an  invalid  confined  for  years  to  the  same 
room.  If  he  can  feed  and  clean  the  animal  him.self,  he  ought 
always  to  be  encouraged  to  do  so."  "  You  have  no  idea  what  the 
craving  of  the  sick  with  undiminished  power  of  thinking,  but 
little  power  of  doing,  is  to  hear  of  a  good  practical  action,  when 
they  can  no  longer  partake  in* it."  "Do  observe  these  things 
with  the  sick.  Do  remember  how  their  life  is  to  them  disap- 
pointed and  incomplete.  You  see  them  lying  there  with  miser- 
able disappointments  from  which  they  can  have  no  escape  but 
death,  and  you  can't  remember  to  tell  them  of  what  would  give 
them  so  much  pleasure,  or  at  least  an  hour's  variety." 

"They  don'i  want  you  to  be  lachrymose  and  whining  with 
them,  they  like  you  to  be  fresh  and  active  and  interested,  but 
they  cannot  bear  absence  of  mind,  and  they  are  so  tired  of  the 
advice  and  preaching  they  receive  from  everybody,  no  matter 
whom  it  is,  they  see." 

"  There  is  no  better  society  than  babies  and  sick  people  for  one 
another.  Of  course  you  must  manage  this  so  that  neither  shall 
suffer  from  it,  which  is  perfectly  possible.  If  you  think  the  'air 
of  the  sick  room  bad  for  the  baby,'  why  it  is  bad  for  the  invalid 
too,  and  therefore,  you  will  of  course  correct  it  for  both.  It 
freshens  up  a  sick  person's  whole  mental  atmosphere  to  see  '  the 

*  Notes  on  Nursing,  pp.  102-4. 


424  PASTORAL    VISITING. 

baby.'  And  a  very  young  child,  if  unspoiled,  will  generally 
adapt  itself  wonderfully  to  the  ways  of  a  sick  person,  if  the  time 
they  spend  together  is  not  too  long." 

"  If  you  knew  how  unreasonably  sick  people  suffer  from  reason- 
able causes  of  distress,  you  would  take  more  pains  about  all  these 
things.  An  infant  laid  upon  the  sick  bed  will  do  the  sick  person, 
thus  suffering,  more  good  than  all  your  logic.  A  piece  of  good 
news  will  do  the  same.  Perhaps  you  are  afraid  of  '  disturbing' 
him.  You  say  there  is  no  comfort  for  his  present  cause  of  afflic- 
tion. It  is  perfectly  reasonable.  The  distinction  is  this,  if  he  is 
obliged  to  act,  do  not  'disturb'  him  with  another  subject  of 
thought  just  yet ;  help  him  to  do  what  he  wants  to  do  ;  but,  if  he 
has  done  this,  or  if  nothing  can  be  done,  then  '  disturb'  him  by  all 
means.  You  will  relieve,  more  effectually,  unreasonable  suffer- 
ing from  reasonable  causes  by  telling  him  '  the  news,'  showing 
him  '  the  baby,'  or  giving  him  something  new  to  think  of  or  to 
look  at,  than  by  all  the  logic  in  the  world." 

"  It  has  been  very  justly  said  that  the  sick  are  like  children  in 
this,  that  there  is  no  proportion  in  events  to  them.  Now  it  is 
your  business  as  their  visitor  to  restore  this  right  proportion  for 
them — to  show  them  what  the  rest  of  the  world  is  doing.  How 
can  they  find  it  out  otherwise?  You  will  find  them  far  more 
open  to  conviction  than  children  in  this.  And  you  will  find  that 
their  unreasonable  intensity  of  suffering  from  unkindness,  from 
want  of  sympath}'^,  etc.,  will  disappear  with  their  freshened  in- 
terest in  the  big  world's  events.  But  then  you  must  be  able  to 
give  them  real  interests,  not  gossip." 


Reading  for  the  sick. — I  recommend  as  a  spiritual 
guide,  '^Sickness,  its  trials  and  its  blessings.^^  But 
in  the  line  of  Miss  Nightingale's  most  Avise  sugges- 
tions, there  is  much  reading  that  will  benefit  them, 
beside  Scripture  and  its  cognates.  Nevertheless  whilst 
other  friends  may  read  on  other  subjects,  a  Pastor 
can  have  little  time  except  for  that  class  of  reading 
which  is  directly  applicable  to  the  spiritual  needs  of 
his  patient. 


PROLONGED  DISEASE.  425 

Visiting  in  cases  of  prolonged  disease."^ — The  Pastor 
should  prepare  a  course  of  instruction.  It  need  not  be 
apparent,  nor  should  its  systematic  character  be  ob- 
truded ;  but  the  parts  should  hang  together,  so  naturally, 
that  the  patient  will  follow  the  successive  portions  in 
successive  visits  and  remember  them  without  difficulty. 
The  benefit  will  be  felt  not  less  by  the  patient  than  the 
Minister.  Haphazard  conversation  during  a  series  of 
such  visits  cannot  but  fall  into  one  line;  at  least  it  will 
depend  for  its  variety  only  on  variations  in  the  spiritual 
frame  of  the  parties,  or  on  some  change  in  external  cir- 
cumstances. These  cannot  be  depended  on,  and  are  not 
likely  to  give  profitable  suggestions  for  varied  counsel. 
Systematic  instruction  will  be  easier  to  the  Pastor  as 
well  as  more  usefully  suggestive  of  valuable  thought. 
Precisely  as  the  Pastor  cultivates  variety  for  his  teach- 
ing in  the  congregation,  so  should  he  do  for  the  isolated 
and  lonely  soul  which  depends  so  largely  on  the  stinm- 
lus  of  his  visits,  for  its  religious  health  and  animation. 

These  visits  should  be  regular;  generally  once  each 
week,  sometimes  once  a  fortnight.  In  very  prolonged 
disease,  and  in  the  case  of  a  large  Parish,  they  may  be 
still  further  delayed:  but  regularity  in  the  day,  and 
even  as  far  as  possible  in  the  hour,  is  an  important  ele- 
ment in  their  value,  and  greatly  increases  a  patient's 
appreciation  of  them. 

Visiting  in  cases  of  accident^  or  sudden  attack  of  dis- 

*  Such  as  cases  of  consumption,  rheumatism,  ossification,  dis- 
ease of  heart,  etc.  I  visited  several  such  patients  regularly  for 
years.  One  in  consumption  for  four  years ;  a  case  of  gradual 
ossification  for  nearly  ten  years ;  a  case  of  disease  of  the  heart 
for  twelve  years. 

36* 


426  PASTORAL    VISITING. 

ease  and  imminent  danger. — A  physician  will  sometimes 
deny  access  to  the  Pastor  as  to  other  friends  in  these 
cases.  A  Pastor's  course  then  becomes  very  delicate. 
He  has  responsibilities  towards  the  patient^  not  less  than 
those  of  the  physician.  In  a  degree  he  must  accept  the 
responsibility  and  act  accordingly. 

First  let  the  Minister  inquire  as  to  the  exact  nature 
of  the  case;  especially  whether  the  patient  is  nervous, 
excitable,  or  is  calm;  whether  he  desires  a  clergy- 
man's visit;  whether  he  needs  it.  Reflect  then  upon 
the  relations  borne  to  the  patient;  on  your  habits  of 
familiarity  or  otherwise;  on  the  probable  eifect  of  a 
visit. 

Nexty  if  deciding  that  a  visit  should  be  made  at  that 
time,  let  him  state  the  case  to  the  physician  and  to  the 
family.  The  physician  has  a  responsibility,  and  under 
the  circumstances  has  a  prior  right  of  decision.  If  he 
is  seconded  by  the  family  a  Minister  has  no  right  to  in- 
terfere. The  matter  must  then  be  left  in  the  hands  of 
God.  If  thus  foiled,  the  Minister  should  yield  with  a 
good  grace,  but  be  as  constantly  as  possible  on  hand ; 
not  obtrusively,  but  as  a  really  anxious  and  sympathetic 
friend,  so  that  at  any  change  of  mind  in  either  party 
or  change  of  condition  in  the  patient,  he  may  be  easily 
called  in. 

As  a  general  rule  a  wise  physician  will  desire  the 
assistance  of  a  wise  Pastor.  Much  will  depend  on  the 
character  for  discretion  which  a  Pastor  has  gained. 
Generally  it  is  acknowledged  that  he  can  do  more  than 
any  one  else  to  calm  an  excited,  or  rouse  a  desponding 
patient.  A  judicious  prayer  is  often  the  best  medicine. 
It  will  be  observed  that  I  consider  prayer  to  be  not 


SUDDEN  DANGER.  427 

merely  a  petition  to  a  Sovereign,  but  sacred  communion 
between  a  child  of  God  and  the  heavenly  Father. 
Such  utterances  of  the  heart,  if  they  be  judicious  as 
well  as  earnest,  form  a  wholesome  medicine  to  the  sick. 
In  many  cases  it  is  impossible  to  converse  with  a  per- 
son suddenly  brought  in  view  of  death;  but  prayer  is 
always  possible.  Even  when  a  patient  cannot  speak, 
and  appears  insensible,  he  may  be  conscious  and  hear 
much  or  all,  and  may  be  able  to  follow  prayer.  And 
cases  are  recorded  where  prayers  have  strengthened  and 
tended  towards  the  recovery  of  persons  supposed  to  be 
beyond  the  reach  of  human  aid.  I  remember  having 
once  been  called  to  visit  an  aged  man  who  had  fallen 
into  syncope  and  was  thought  to  be  past  consciousness, 
and  actually  dying.  I  prayed  with  him  as  if  he  could 
unite  in  my  thoughts,  although  lie  seemed  to  be  unable 
both  to  hear  and  to  think.  After  two  days  he  exhibited 
consciousness  again :  and,  when  sufficiently  recovered, 
he  told  me  that  he  had  heard  every  word,  had  united 
in  the  prayer,  and  was  refreshed  and  comforted  by  it. 

But  even  if  prayer  be  of  no  value  to  the  sick  person, 
it  can  hardly  fail  to  contribute  to  the  composure  and 
equanimity  of  the  family.  Nor,  is  a  child  of  God  ever 
to  despair  of  the  efficacy  of  prayer.  God  moves  in  a 
mysterious  way  in  replying  to  the  supplications  of  His 
people.  Frequently  He  answers  directly,  to  encourage 
our  faith.  He  does  not  always  reply  directly;  there- 
fore we  may  not  presume,  nor  substitute  confidence  in 
prayer  for  reliance  upon  God.  I  remember  an  illus- 
tration. A  dear  child — the  first  born  of  young  Chris- 
tian parents — was  ill  of  whooping  cough.  The  Physi- 
cian despaired  of  its  life.    I  was  sent  for  in  haste.    On 


428  PASTORAL    VISITING. 

arriving  I  found  the  parents  bending  over  the  dying 
child.  First,  consulting  the  physician,  who  was  also  a 
Christian,  he  said  there  was  no  hope;  the  child  was  in 
articulo  mortis.  We  both  kneeled  beside  the  parents, 
and  commended  our  petitions  for  the  child's  life  to  God. 
Whilst  we  were  praying,  the  child  coughed.  We  caught 
the  sign,  and  rose  from  our  knees.  The  physician  in- 
stantly administered  restoratives.  The  child  revived. 
Our  prayer  was  answered.  And  we  kneeled  again,  a 
happy  circle,  to  give  thanks  to  God.  Whatever  may 
have  been  the  second  causes,  none  of  that  circle  ever 
failed  to  consider  that  the  life  of  the  child  was  given  in 
answer  to  prayer. 

Considering  the  possibility  of  consciousness  in  many 
cases  Avhen  patients  are  apparently  unconscious,  conver- 
sation in  a  sick  room  should  be  very  guarded. 

Visiting  at  death. — At  the  death-bed,  a  Pastor's  duty 
becomes  most  painful,  and  yet  his  visit  may  be  most 
desirable  and  desired.  He  should  never  intrude  at 
such  a  moment :  but  he  should  never  be  absent  if  his 
presence  is  asked  for  and  is  possible.  My  impression 
is  that  a  dying  person  should  be  as  much  as  possible 
alone  with  most  intimate  friends.  The  excitement  of 
a  crowd  must  be  very  unfavorable  to  calmness  at  such 
an  hour.  The  emotions  of  less  interested  friends  are 
generally  more  noisy  than  others,  because  occasioned 
not  by  aifection  but  by  sympathy  ;  and  therefore  it  is 
advisable  that  the  chamber  of  the  dying  should  be 
free  from  these.  More  than  that;  the  air  should  be 
pure.  A  crowd  destroys  the  oxygen,  and  adds  to  the 
difficulty  of  breathing.  Besides,  the  mind  should  be 
abstracted  from  earthly  scenes  and  the  distractions  in- 


PRACTICAL  NOTES.  429 

cident  to  the  presence  of  a  number  of  persons.  Short 
sentences  should  be  used;  simple  words  of  exhortation ; 
especially  the  promises  should  'be  repeated,  strengthen- 
ing words  of  God,  hopeful  views  of  heaven,  thoughts 
of  the  preciousness  of  Christ.  Let  prayer  be  short. 
Attend  to  every  request  of  a  dying  person  however 
trifling — there  should  be  no  demur.  Let  the  Minister 
do  precisely  what  is  wished.  At  the  moment  of  de- 
parture, the  commendatory  prayer  from  the  Prayer 
Book  should  be  used. 

Practical  Notes. 

Every  Miuister  should  possess  and  use  a  copy  of 
Miss  Nightingale's  book  on  nursing  the  sick.  He 
should  know  how  to  add  to  the  comforts  of  the  sick, 
by  airing  the  room ;  smoothing  the  pillows ;  raising  or 
turning  the  body;  preparing  the  couch ;  regulating  the 
light  and  draughts  of  air,  etc.  He  should  often  bring 
flowers,  fruits,  made  dishes  of  simple  delicacies;  or 
books,  wholesome  news,  printed  pictures,  cards,  what- 
ever Avill  cheer,  enliven,  and  add  to  the  small  pleasures 
of  a  chamber  of  sickness. 

A  physician's  responsibility  in  advising  the  sick  is 
very  great.  A  Minister  should  never  interfere  with 
it.  He  ought  in  every  way  to  uphold  and  enforce 
medical  directions.  Let  him  ask  occasionally  whether 
prescriptions  have  been  attended  to.  Let  him  see  that 
nurses  do  their  duty.  A  Pastor's  influence  by  way  of 
general  advice  in  most  cases  of  illness  or  invalidism 
is  controlling.  But  he  should  never  interfere  unless 
he  is  ready  to  take  the  whole  responsibility  which 
might  follow  any  change  of  treatment. 


430  PASTORAL    VISITING. 

A  Pastor  should  know  something  also  of  what  is 
necessary  to  prepare  a  dead  body  for  burial,  so  that  he 
may  be  able  to  advise  or  even  to  act  when  necessary. 
Especially  in  country  parishes  the  whole  responsibility 
of  arranging  for  burial  is  often  imposed  on  him. 

Visiting  the  Afflicted. 

Here  a  Pastor  will  spend  his  strength.  When  God 
has  softened  the  soil  by  fatherly  chastenings  then  the 
Pastor  will  seize  the  opportunity  to  sow  good  seed  of 
Divine  truth.  After  an  affliction  of  any  kind,  either 
relative  or  pecuniary,  an  immediate  visit  is  expected,  is 
desirable,  and  is  of  special  value. 

Topics  for  suggestions  at  such  a  time  are  given  in 
the  books;  or  will  readily  occur  to  the  Minister's 
mind.  I  prefer  to  give  hints  which  are  not  to  be 
found  in  print. 

It  is  of  moment  to  see  the  person  who  is  chiefly 
afilicted  alone,  if  possible.  No  one  should  be  present 
with  you  two  to  distract  the  currents  of  cordial  sym- 
pathy. Even  if  a  crowd  be  pressing  around,  a  man 
of  tact  can  manage  to  get  a  private  ear.  Words  of 
consolation,  sympathy,  friendship,  and  strength  come 
with  a  thousand-fold  more  force  from  a  Pastor  when  he 
speaks  to  a  single  heart :  and  Avhen  that  heart  feels  the 
right  to  appropriate  to  itself  the  gracious  words.  It 
realizes  that  the  Pastor  appreciates  the  loneliness  which 
has  been  suddenly  allotted  to  it  by  a  Sovereign  Provi- 
dence. And  there  is  a  comfort  in  the  thought  that  this 
loneliness  is  sympathized  in  by  one  who  comes  with 
messages  of  grace  from  God. 

Generally,  friends  will  be  gathered.     Read  a  portion 


OF   THE  AFFLICTED  431 

of  the  Scriptures,  make  a  few  remarks,  then  pray.  In 
prayer  be  sufficiently  specific.  Individualize.  It  is 
expected  at  such  a  moment ;  our  Prayer  Book  wisely 
sets  us  an  example,  and  shows  us  how  to  do  it  by  its 
special  prayers  for  individuals  in  distress. 

After  the  first  burst  of  grief  which  will  follow  your 
expressions  of  sympathy,  endeavor  to  draw  out  the 
mind  of  the  afflicted  person  into  a  narrative  of  the 
grief.  In  most  cases  it  will  prove  to  be  the  greatest 
possible  relief.  A  Pastor  is  thus  thrown  into  the  back- 
ground, and  seems  to  be  accomplishing  nothing  in  his 
office  as  Consoler.  But  never  was  there  a  greater  mis- 
take. He  is  doing  his  work  most  effectually  when  he 
has  opened  the  flood-gate  of  tears  and  complaints,  even 
if  there  be  a  storm  of  sorrow,  and  if  his  own  tears 
flow  too.  When  he  has  proved  his  sympathy,  his 
words  of  counsel  will  return  into  their  bosoms  with 
refreshment  and  abundant  solaces. 

An  opportunity  must  be  seized  to  address  a  word 
of  counsel  to  those  members  of  the  family  who  are 
generally  the  least  impressible,  or  are  least  under  a 
Pastor's  influence.  It  is  better,  if  possible,  to  take 
such  individuals  aside.  A  word  fitly  spoken  at  such 
an  hour  never  loses  its  impression.  Now  too  is  the 
time  to  leave  wholesome  counsels  on  children's  minds. 

Visits  should  be  continued  at  intervals  until  it  is 
evident  that  thought  is  resuming  its  accustomed  chan- 
nels: and  should  then  cease,  not  abruptly  as  if  the  Min- 
ister had  been  only  waiting  for  an  opportunity  to  be  re 
lieved,  but  by  degrees,  proportioned  to  the  evidence  that 
his  visits  are  no  longer  necessary  or  expedient. 


432  PASTORAL    VISITING. 

Visiting  those  who  are  in  trouble. 

Many  anxieties  oppress  members  of  a  parish  besides 
those  which  may  be  classed  among  spiritual  difficulties ; 
such  as  affairs  of  estate,  neighborly  quarrels,  perplexi- 
ties in  domestic  matters.  Many  of  these  come  before  a 
Pastor ;  indeed,  are  laid  upon  his  mind  and  heart,  as 
upon  the  nearest  of  friends.  A  Pastor  must  be  ready 
to  enter  into  them  all ;  to  sympathize  with  them  all ; 
and  to  give  advice  in  all.  He  must  needs  be  a  man  of 
broad  experience,  quick  emotions  and  grave  discretion. 
He  will  be  applied  to  by  rich  and  poor  alike,  by  influ- 
ential persons  in  the  parish,  and  by  those  who  have 
little  influence.     Some  practical  hints  are  suggested. 

Always  be  ready  to  listen.  I  know  nothing  more 
difficult;  and  yet  nothing  more  important.  Listen  pa- 
tiently. I  remember  on  one  occasion  to  have  listened  for 
four  mortal  hours  without  saying  a  word.  I  became 
the  patient.  But  my  client  was  relieved.  It  may  be  a 
hard  task  sometimes;  yet  on  it  will  depend  the  impres- 
sion of  your  sympathy,  and  the  degree  of  confidence 
reposed  in  you.  On  it  too  will  depend  your  competence 
to  give  advice.  Ask  questions  enough  to  enable  you  to 
get  at  the  whole  case.  Take  sufficient  time  to  consider 
before  making  a  judgment  and  before  attempting  to 
praise.  As  you  are  a  man  and  not  a  woman,  you  can- 
not depend  upon  instinctive  or  intuitive  judgments,  but 
must  rely  on  your  second  sober  thoughts.  If  it  is  an 
important  case,  decline  to  express  any  opinion  until 
you  shall  have  taken  it  home,  to  think  and  pray  over 
it.  Young  men  sometimes  desire  credit  for  rapid 
decisions.     It  is  far  better  to  have  the  satisfaction  of 


OF  THOSE  IN   TROUBLE.  433 

giving  wise  counsel  according  to  divine  will,  than  quick 
judgments  by  merely  human  wit.  After  giving  an 
opinion  thus  carefully  arrived  at  do  not  be  easily 
moved  from  it.  Be  ready  to  reconsider  if  new  light 
or  new  facts  fairly  reopen  the  case,  otherwise  it  is  the 
part  of  wisdom  to  maintain  the  ground  which  you  have 
deliberately  taken. 

A  pastor  should  encourage  confidence  in  himself  by 
his  ready  sympathy  with  his  people,  by  careful  judg- 
ments, and  especially  by  never  opening  his  lips  to  any 
human  being  on  what  is  confided  to  him  as  a  secret.  If 
he  must  tell  it,  let  him  tell  it  to  the  stars:  but  even 
then  take  care  lest  an  echo  hear  it.  Never  let  him 
speak  of  any  subject  concerning  which  he  is  consulted, 
unless  he  hears  of  it  from  some  quarter  other  than  his 
client.  And  not  even  then  unless  it  is  necessary  to 
speak  for  his  client's  sake  or  the  sake  of  truth  and 
justice.  Absolute  reticency  should  be  the  Pastor's 
rule  in  matters  large  and  small  alike.  If  a  Minister 
begins  to  talk  to  others — shall  I  say,  to  gossip — about 
little  matters,  all  distinction  will  be  soon  forgotten 
between  those  which  are  important  and  non-important. 
But  let  one's  reputation  be  established  for  entire  reti- 
cency of  affairs  confided  to  him,  and  no  person  in 
the  parish  will  hesitate  to  trust  him  at  all  times  when 
necessary. 


37 


PASTORAL  VISITING. 


CHAPTER    XXyill. 

TREATMENT   OF   CASES   OF   RELIGIOUS   EXPERIENCE. 

The  most  difficult  duty  of  a  Pastor,  is  to  treat  dif- 
fering cases  of  religious  experience  with  discriminating 
wisdom.  Classes  may  be  reached  by  public  pulpit 
addresses.  Nor  is  it  difficult  to  speak  about  them  to  a 
congregation  in  general  terms.  It  is  easy  to  suit  our 
advice  to  men  when  addressed  in  mass.  But  it  be- 
comes seriously  difficult,  it  tries  one's  bravery  and 
skill,  when  we  must  meet  individual  perplexities  face 
to  face  in  private  conversation ;  when  we  must  unravel 
them  whilst  watching  the  signs  of  anxiety  in  those  who 
are  opening  to  us  their  hearts.  Yet  this  very  contact 
of  mind  with  mind,  and  this  very  freedom  of  private 
intercourse,  present  the  happiest  opj^ortunities  for  ex- 
plaining doubts,  and  enforcing  necessary  truth  with  the 
greatest  hopefulness  of  conviction. 

A  Minister  should  diligently  p^^epare  for  this  duty. — 
If  for  preaching,  how  much  more  for  this  more  difficult 
task !  Bridges  recommends  ^'  Owens'  and  Flavel's 
Treatises"  and  ^'Baxter's  Christian  Directory."  I 
think  that  others  which  he  mentions  are  better  suited 
to  our  habits  of  thought ;  such  as  "  Gurnal's  Christian 
434 


PREPARATORY  STUDY.  435 

Armour,"  and  especially  ^^Le^ghton^s  Works."  But 
all  these  are  somewhat  antiquated.  For  real  practical 
guidance  in  our  practical  generation,  "James'  Guide 
books"  will  be  found  more  valuable;  and  also  "  Philip^s 
guides."  Newton's  "  Cardiphonia"  gives  insight  into 
the  experience  of  a  Christian  heart,  and  will  furnish 
to  some  minds  useful  helps.  "  Pike's  and  Haywood's 
guide"  I  have  examined,  but  cannot  unite  with  Bridges 
in  thinking  that  it  will  be  of  much  avail  to  us.  Me- 
moirs of  men  of  large  religious  experience  become  of 
great  value  to  us  in  preparing  for  this  duty.  The 
Evangelical  Knowledge  Society  has  published  an  ad- 
mirable series  of  such  Biographies.  The  life  of  Bishop 
Patteson,  and  such  stories  of  life  as  the  unaffectedly 
simple  memoir  of  Catherine  Tait,  furnish  a  store  of 
instruction  as  to  phases  of  Christian  experience,  and 
the  modes  of  dealing  with  them. 

A  Minister  will  naturally  make  most  use  of  his  own 
experience  and  must  chiefly  depend  on  it.  One  can 
best  guide  others  by  a  careful  study  and  review  of  the 
way  by  which  God  has  led  him :  contrasts  will  be  as 
useful  in  suggestion  as  are  strictly  parallel  cases.  In 
preparing  for  the  actual  work  a  Pastor  will  place  great 
dependence  on  prayer.  God  has  promised  His  Holy 
Spirit  especially,  as  it  seems  to  me,  for  such  emergencies 
as  arise  in  this  delicate  and  difficult  path.  Not  even 
the  wisest  Pastor  can  be  instantly  prepared  to  meet 
every  doubt  or  perplexity  which  may  be  suggested. 
But  a  prayerful  preparation  of  heart,  being  a  spirit 
of  humble  reliance  on  God,  both  rouses  the  powers  of 
a  true  Christian's  soul,  and  secures,  according  to  God's 
most  true  promise,  the  help  of  his  omniscient  guidance. 


436  PASTORAL    VISITING. 

Experience  dictates  that  a  Minister  should  never 
enter  on  an  interview  with  a  parishioner  as  to  spiritual 
matters,  without  entreating  a  special  blessing  of  God. 
When  the  interview  occurs  in  one's  own  study,  or  in  a 
private  room,  it  should  be  a  habit  to  close  it  by  prayer. 
It  will  enforce  what  the  Minister  has  said,  and  give 
solemnity  and  seriousness  both  to  the  tone  of  conversa- 
tion and  the  effect  of  the  intercourse. 

A  Pastor's  skill  should  first  be  used  in  drawing  out 
the  whole  of  his  parishioner's  mind.  Do  not  be  in 
haste  to  give  advice.  Get  the  entire  peculiarities  of  the 
case  fairly  before  you  ;  take  time  to  reflect  on  them ;  lay 
the  case  before  God;  and  only  after  these  preliminaries 
venture  to  give  counsel. 

A  habit  of  discrimination  is  of  first  importance.  It 
is  quite  possible  to  confound  a  self-righteous  self-de- 
ceiver with  a  man  strong  in  faith ;  for  there  are  no  few 
parallelisms  in  the  expressions  they  will  use.  A  man 
who  thinks  that  he  does  not  need  repentance,  may  em- 
ploy language  much  like  that  of  one  who  really  deems 
himself  unworthy  of  divine  grace.  ^'  Not  good  enough 
to  be  a  Christian,"  he  will  say.  A  real  child  of  God, 
full  of  holy  desires  and  of  the  love  of  God,  may  seem  to 
be  on  the  very  borders  of  despair;  and  his  language  may 
be  that  of  a  soul  expecting  to  be  lost.  It  is  rare ;  but 
not  impossible.  For  example ;  the  following  case  oc- 
curred in  my  experience.  I  should  have  termed  it  ex- 
traordinary, had  not  an  almost  precisely  similar  case 
been  reported  in  a  religious  paper  which  I  was  reading 
on  the  previous  day.  The  method  of  treatment  fol- 
lowed in  that  case  was  of  great  service  in  guiding  me. 

A  Christian  was  near  death  :  dying  apparently  with- 


DISCRIMINATIONS.  437 

out  hope.     The  darkest  of  shadows  had  settled  over 
her  mind ;  and  visions  of  God's  displeasure  were  filling 
every  prospect  of  the  future.     She  had  been  a  devoted 
child  of  God  for  more  than  twelve  years.     She  had 
never  formerly  doubted  her  right  to  be  called  ''accepted 
in  the  beloved";  although  her  religious  expressions  had 
never  been  demonstrative,  nor  was  she  a  particularly 
cheerful  Christian.     But  no  one  who  had  known  her 
ever  hesitated  to  place  her  name  on  the  bright  roll  of 
the  Communion  of  Saints.     She  was  not  in  my  charge: 
was  not  indeed  in  our  Church.     But  in  his  perplexity, 
her  husband  sent  for  me :  and  I  learned  the  particulars 
whilst  preparing  to  make  the  visit.     I  found  her  en- 
tirely self-possessed,  ready  to  converse,  but  filled  with 
apprehensions  of  the  judgments  of  God  against  sin,  and 
fully  anticipating  eternal  perdition.     I  turned  the  con- 
versation immediately  towards  her  actual  religious  ex- 
perience ;  her  thoughts  concerning  God  and  Christ ;  her 
devout  adoration  of  the  Saviour ;  her  affectionate  de- 
votion to  Him  ;  her  gratitude  for  the  Saviour's  work  of 
grace  to  her;  her  actual  holiness  of  sentiment,  desire, 
and  practice ;  her  abhorrence  (for  it  was  nothing  less) 
of  sin  and  of  all  that  was  at  enmity  with  God.    Gradu- 
ally it  dawned  upon  her  mind,  that  such  principles  and 
feelings  were  utterly  and  irreconcilably  inconsistent  with 
the  condition  of  one  who  was  to  live  forever  apart  from 
God.     Soon  It  dawned  on  her  soul  that  the  very  agony 
of  her  agonizing  thoughts  was  the  fear  that  she  would 
be  separated  from  God  and  Christ  and  His  Saints  in 
Paradise.     It  was  easy  enough  then  to  convince  her  that 
such  a  state  of  mind  was  not  that  of  the  lost.     Indeed 
she  returned  answer  to  herself.     She  was  not  lost  but 

37* 


438  PASTORAL    VISITING. 

found.  Tlie  "  hell'^  which  she  had  been  dreading  was 
not  suited  to  her  condition.  She  dreaded  it,  because 
ah'eady  longing  for  and  fitted  for  the  home  of  God's 
children,  and  that  eternal  presence  of  Jehovah  which  is 
"Heaven.''  She  was  instantly  at  peace,  and  rejoicing: 
and  so  she  died.  Yet,  if  one  had  dealt  only  with  first 
impressions,  derived  only  from  her  expressions  of  fear 
and  over-sensitiveness,  the  case  might  have  ended  in 
serious  spiritual  disaster. 

Whilst  writing  these  lines  a  letter  is  laid  on  my  desk 
revealing  a  precisely  similar  case.  The  expressions  are 
those  of  a  man  who  deems  himself  on  the  borders  of 
everlasting  banishment  from  God :  yet,  happily,  before 
replying  to  him  I  have  learned  from  his  Pastor  that  his 
condition  is  spiritual  morbidness,  and  that  there  is  no 
reason  to  doubt  his  real  godliness. 

Such  cases  illustrate  the  point  in  hand,  and  show  the 
necessity  for  a  Pastor  to  accustom  himself  to  careful 
discriminations  of  character  and  spiritual  condition. 
Not  having  discernment  of  spirits  we  must  take  and 
use  our  next  best  qualification,  which  is  natural  judg- 
ment assisted  by  religious  experience.  It  will  aid  us, 
to  have  become  accustomed  to  divide  our  people  into 
classes,  according  to  usual  religious  conditions ;  and  to 
discriminate  their  differences.  Bridges  has  done  it  well. 
We  may  advantageously  study  his  description  of  cases 
and  his  treatment  of  each. 

Being  able  to  refer  to  so  wise  a  guide,  it  will  be  use- 
less to  repeat  or  add  to  his  instructions.  I  shall  gener- 
ally only  mention  books  or  tracts  which  I  have  found 
useful  in  particular  cases.  They  are  easily  accessible. 
Some  of  them  should  be  constantly  on  hand ;  especially 


DISCRIMINA  TIONS.  439 

in  the  earlier  years  of  Pastoral  life ;  such  as  are  named 
in  the  Appendix.  Such  books  are  necessarily  written 
from  the  stand-point,  theological  or  experimental,  of 
the  particular  writer.  They  are  not  likely  to  express 
more  than  one  phase  of  religious  experience.  This 
may  be  regretted.  Other  Pastors  using  this  treatise 
will  easily  substitute  for  those  which  I  may  name, 
the  guide  books  with  which  they  are  more  familiar,  or 
towards  which  their  religious  preferences  gravitate. 

In  studying  how  to  treat  cases  of  religious  expe- 
rience, a  discriminating  Pastor  observes  a  regular  pro- 
gression in  the  history  of  soul-life.  In  a  former  part 
of  this  work  I  have  alluded  to  two  classes,  who  are  to 
be  addressed  in  sermons.  These,  the  unconverted  and 
the  converted,  are  distinct ;  and  are  to  be  kept  separate 
in  our  study  of  character.  Yet  they  approach  one 
another.  At  certain  stages  the  conditions  of  mind  lie 
very  near  to  each  other.  Sometimes  they  pass  into 
each  other  without  marked  observation.  These  facts 
are  to  be  noted. 

The  steps  of  progress  are  as  follows.  Among  uncon- 
verted persons  we  meet,  first,  the  ignorant ;  or  second, 
the  careless;  or  third,  the  self-righteous;  or  fourth, 
the  intelligent  unbeliever  or  sceptic^  that  is,  a  doubter 
wdio  is  intelligent  and  of  an  ingenuous  habit  of  mind. 
Each  of  these  it  may  be  hoped  will  pass  into  the  fifth 
class,  the  awakened.  The  next  stage,  the  sixth,  is 
Conviction.  At  this  point,  by  an  almost  imperceptible 
progression,  the  person  so  convicted  of  sin  becomes 
Conve7'ted. 

Then  he  passes  into  the  other  class.  He  becomes 
what  is  commonly  termed  a  Christian :  that  religious 


440  PASTORAL    VISITING. 

state  which  is  prefigured  by  Baptism,  and  intended  to 
be  the  result  of  that  Holy  Covenant  with  God.  He 
is  a  Christian. 

But  all  Christians  are  not  to  be  treated  alike  by  the 
Pastor.  A  Christian  is,  seventh,  outsetting:  or  imme- 
diately afterwards,  eighth,  professing.  Next,  his  con- 
dition is  properly  described  as,  ninth,  maturing :  and, 
tenth,  progressing.  Then,  the  Christian  who  is  pro- 
gressing towards  the  "perfect  man  in  Christ  Jesus,'' 
will  be  met  in  various  stages  of  discipline.  So  that 
the  Pastor  will  prepare  to  find  him,  eleventh,  under 
temptation;  or,  twelfth,  under. a//fic^ion;  or,  thirteenth, 
in  sickness;  or  occasionally,  fourteenth,  saddest  of  all, 
under  mental  disorder. 

The  Pastor  may  sometimes  meet  one  of  his  flock 
who  has  lost  his  religious  convictions,  and  who  is  no 
longer  worthy  of  the  holy  name  of  Christian.  Such  a 
person  is  termed  a  Backslider.  And  it  is  possible  that 
a  faithful  Pastor  may  meet  a  case  of  mistaken  Pro- 
fession. For  all  these  phases  of  character  and  habit 
a  Pastor  should  prepare  himself  to  deal  wisely,  faith- 
fully, gently  as  a  brother,  and  meekly  as  the  servant 
of  Christ. 


PASTORAL  VISITING. 


CHAPTER    XXIX. 

TREATMENT   OF   CASES. 

The  Ignorant  form  the  largest  class  of  those  whom 
Christ  has  sent  us  to  seek  after. 

Many  have  never  heard  the  Gospel  preaclied.  Many 
have  never  heard  it  in  its  simplicity  or  purity.  Many 
hearts  are  blinded  to  the  Gospel  by  sin.  Many  have 
heard  the  Gospel  with  entire  unintelligence.  A  boy  at 
Wilkesbarre  in  Pennsylvania,  sixteen  years  old,  in  the 
habit  of  attending  church,  told  me  that  he  had  never 
heard  of  Jesus,  and  did  not  know  who  I  was  preaching 
about.  He  was  not  an  idiot;  only  his  attention  had  not 
been  arrested.  This  class  includes  a  great  deal  of  what 
is  improperly  called  infidelity;  it  is  merely  ignorance. 
This  ignorance  must  be  dispelled  by  the  pulpit.  As 
soon  as  men  allow  you  to  talk  to  them  j)ersonally  on  the 
subject  of  religion,  especially  if  they  come  to  you  de- 
siring it,  the  work  is  begun;  and  the  great  difficulty  is 
over.  Your  object  then  will  be  to  arouse,  to  quicken 
apprehension  of  danger  and  truth,  and  to  explain  in 
the  simplest  way  the  plan  of  salvation.     Heard  says: 

"  The  ignorance  of  adults  affects  us  very  differently  from  the 

ignorance  of  children.     The  one  inspires  us  with  hope,  the  other 

with  despair.    We  know  how  to  cope  with  the  one,  but  the  other 

almost  baffles  us.     In  the  rural  districts  this  ignorance  crops  up 

T*  441 


442  PASTORAL    VISITING. 

on  all  sides.  .  .  .  The  Pastor  must  assume  nothing,  if  he  does 
not  wish  to  be  disappointed.  He  must  sit  down  in  the  poor 
man's  cottage  and  begin  at  the  beginning.  In  the  fewest  and 
plainest  words,  he  must  tell  of  the  creation  and  fall  of  man ;  of 
the  birth,  death,  and  life  of  Christ ;  and  see  that  the  facts  are 
laid  up  in  the  mind  as  the  true  foundation  on  which  the  doctrines 
of  Christianity,  as  a  holy  temple  to  the  Lord,  may  grow.  Most 
peasants,  however  ignorant,  can  repeat  the  Creed,  and  when 
cross-questioned,  admit  that  they  repeat  it  as  Koman  Catholics 
say  their  '  Credo'  or  *  Hail  Mary,'  as  a  pious  invocation,  the 
meaning  of  which  they  do  not  understand.  Let  them  learn,  to 
their  surprise,  that  the  Creed  contains  the  whole  of  their  re- 
ligion ;  in  a  few  words  let  the  Pastor  unfold  the  meaning  of  that 
which  has  been  as  unmeaning  as  the  hedge  priest's  mumsimus." 
"  It  is  almost  incredible  to  those  who  dwell  in  cities  what 
ignorance  still  prevails  in  our  rural  districts.  '  Wut  with  the 
hissing,  and  the  fizzing,  and  the  world  turning  round,  I  am  dead 
beat,'  said  the  Lincolnshire  clown,  as  he  turned  his  face  to  the 
wall  and  died.  We  are  apt  to  term  such  ignorance  invincible, 
and  so  to  excuse  our  failure  to  light  up  and  disperse  such  mists. 
But  the  cretinism  of  the  Alps,  though  it  is  incurable  so  long  as 
the  physical  causes  are  unremoved,  disappears  when  the  patient 
is  taken  into  sunshine.  So  the  ignorance  of  our  rural  population 
is  only  the  measure  of  our  own  past  indolence.  We  do  not  allow 
enough  for  the  stupefying  effects  of  tending  cattle  and  following 
the  plough  for  fourteen  hours  a  day,  all  the  year  round.  '  How 
can  he  get  wisdom  that  holdeth  the  plough,  and  that  glorieth  in 
the  goad,  that  driveth  oxen  and  is  occupied  in  their  labors,  and 
whose  talk  is  of  bullocks?'  (Ecclesiasticus  xxxviii.  25.)  The 
Sunday  rest  has  not  righted  the  balance  in  their  case  against  six 
days  of  labor.  The  seventh  day  finds  the  farm  laborer  as  weary 
as  his  cattle,  and  with  no  tastes  higher  than  the  beershop  and  the 
wrestling  match.  It  is  disheartening,  but  if  he  gird  himself  to 
this  work  in  a  missionary  spirit,  he  will  find  he  does  not  labor 
in  vain.  Oberlin  at  Ban  de  la  Koche,  Gilpin  in  Yorkshire,  were 
sent  to  minister  to  such  persons;  but  they  did  not  despair,  and 
like  Nehemiah,  God  strengthened  their  hands,  till  they  had  in  a 
great  measure  dispersed  the  darkness  that  lay  around  them."* 

*  Heard,  Pastor  and  Parish,  p.  137. 


TREATMENT  OF  THE  IGNORANT.  443 

Such  an  estimate  of  the  difficulty  which  the  Gospel 
meets  in  approaching  the  "  ignorant/^  is  not  altogether 
appropriate  to  the  United  States.  Similar  cases  may 
no  doubt  be  found  among  the  lower  grade  of  hired 
hands  of  our  farming  classes.  But  intelligence  and 
education  is  widely  distributed  among  our  farmers.  Yet 
we  may  wisely  ponder  the  dulling  effect  which  is  pro- 
duced by  the  perpetual  sameness  and  routine  of  farm- 
ing pursuits.  Similar  results  follow  the  unvarying 
routine  of  mill  life,  or  manufacturing,  or  even  of  small 
trading. 

Ignorance  is  often  due  to  circumstances ;  not  to  na- 
tural qualities  or  mental  inability.  A  young  woman 
of  ordinary  intelligence,  who  had  lived  in  a  little  ham- 
let of  Ohio  until  she  was  twenty-two  years  old,  and  had 
never  walked  five  miles  from  her  father's  log  house, 
once  came  to  Gambler,  which  is  not  even  called  a  town 
by  population.  After  gazing  at  the  college  buildings 
and  seeing  the  people  who  passed  along  the  "  Bishop's 
Walk,"  she  came  to  me  with  a  bewildered  expression, 
and  seemed  lost  in  despair  because  of  the  new  ideas  that 
had  begun  to  enter  her  mind.  '^  Why/'  she  said,  "  I 
did  not  know  that  so  many  people  were  ever  together 
in  one  place  in  the  world !"  What  chance  have  the 
grand  ideas  of  the  revelation  of  God  to  enter  the  mind, 
when  they  must  pass  through  thickets  of  such  ignorance, 
and  contend  at  every  step  against  such  inanition. 

The  simplest  books  or  tracts  will  best  meet  this  case. 
"  James'  Anxious  Inquirer,"  or  '^  Come  to  Jesus." 
"  Ryle's  tracts"  are  admirably  adapted  to  it. 

The  Careless. — This  class  comprises  the  largest  part 
of  every  congregation.     They  listen  without  heeding. 


444  PASTORAL    VISITING. 

Preaching  has  a  pleasant  sound.  They  are  often  at- 
tracted by  pictures  of  the  beauties  of  a  religious  life ; 
and  especially  by  eloquent  paintings  of  the  delights  of 
heaven  :  but  they  are  not  led  thereby,  or  by  any  appeals, 
to  serious  reflection  or  to  duty.  Unless,  however,  public 
means  of  grace  awaken  them,  generally  only  God's 
Providences  can  accomplish  the  end.  Yet  a  word  may 
be  dropped  in  conversation  which  shall  prove  to  be  a 
word  in  season,  or  a  book  or  tract  may  be  judiciously 
used. 

The  point  to  be  aimed  at  is  to  convince  them  of  the 
positive  danger  of  indifference.  "  He  that  is  not  with 
me,  is  against  me."  The  great  mass  of  business  men 
and  great  mass  of  busy  women  are  of  this  class  of  people, 
who  have  not  leisure  either  to  be  orthodox  or  to  be 
unbelievers.  "They  are  not  without  relations  to  the 
Church,  in  the  bosom  of  which  they  are  still  retained 
by  habit  or  decency.  They  meet  the  Pastor  in  social  in- 
tercourse at  the  houses  of  others,  or  in  civil  affairs,  or 
in  solemn  circumstances.  They  have  affections,  domes- 
tic pleasures  and  sorrows ;  they  are  men :  on  the  side 
of  humanity  they  may  be  reached;  all  their  natural 
affections  have  an  affinity  for  religion.  But  when  we 
have  obtained  the  ear  of  the  indifferent,  we  must  de- 
stroy their  security,  and  make  them  see  that  their  posi- 
tion is  not  indifferent.^'*  Intellectual  men,  scientists, 
and  students,  and  intelligent  working-men  are  often 
found  in  this  class. 

"  The  great  question''  meets  their  case.  The  tract 
*'  Living  or  Dead"  is  valuable.     "  Baxter's  Call"  has 

*  Vinet's  Pastoral  Theology,  p.  256. 


TREATMENT  OF  THE  SELF-RIGHTEOUS.     445 

been  much  blessed  In  times  past.  It  is  a  question 
whether  the  day  of  its  usefulness  has  not  terminated. 
At  least,  I  have  never  been  able  to  use  it  with  effect. 
But  "Awake,  thou  Sleeper/'  by  Clarke,  although  by  no 
means  as  strong  as  "  Baxter's  Call,"  seems  to  meet  the 
carelessness  of  the  age  more  effectually.  The  memoir 
of  Captain  Yickars  (E.  K.  S.)  has  a  powerful  effect  in 
awakening  attention  to  religion  by  the  peculiarity  of 
his  character  and  the  circumstances  which  gave  him 
prominence  in  the  Crimean  War. 

The  Self-Righteous  are  of  two  classes ;  both  of  them 
very  difficult  to  reach.  No  entrenchment  is  so  impreg- 
nable as  that  of  the  pride  of  the  human  heart.  The 
most  difficult  case  of  the  two  is  presented  by  one  who 
timsts  to  his  natural  goodness.  It  is  well  for  society 
that  there  are  very  many  men  whose  principles  and 
conduct  are  just,  upright,  honorable,  and  esteemed, 
although  they  make  no  profession  of  Christianity. 
How  much  such  men  owe  to  their  knowledge  of  Chris- 
tianity, and  their  general  recognition  of  duty  to  God  and 
Christ,  is  an  interesting  question ;  but  we  may  not  dis- 
cuss it  here.  It  may  however  form  part  of  those  con- 
siderations which  a  Pastor  will  be  wise  in  presenting 
when  endeavoring  to  induce  such  persons  to  realize 
their  religious  position. 

It  may  not  be  easy  to  point  out  particulars  in  the 
conduct  of  such  persons  which  are  to  be  amended. 
Nor  is  it  worth  while  to  make  the  attempt.  Until  the 
foundation  of  this  form  of  self-righteousness  can  be 
sapped,  no  attack  upon  the  fortress  which  is  built  upon 
it  can  be  successful :  for  that  fortress  is  strong  in  its 
proportions  and  its  beauty.     There  is  little  use  to  pro- 

38 


446  PASTORAL    VISITING. 

claim  the  excellence  of  a  Saviour.  The  man  does  not 
feel  the  need  of  a  Saviour;  that  is,  of  an  absolute 
Saviour.  Perhaps  he  would  be  willing  to  recognize 
the  value  of  a  helpful  spiritual  friend,  or  he  might  think 
it  safe  to  have  a  stand-by  in  case  of  danger,  and  he 
might  even  be  glad  to  accept  the  Christ  of  the  Gospel 
as  an  exemplar.  But  a  Saviour — no !  It  is  of  no 
use  to  tell  him  that  he  is  not  a  good  man  ;  for  besides 
that  the  statement  would  not  be  accurate  in  the  usual 
sense  of  the  term,  he  would  probably  be  inclined  to 
use  a  very  keen  argumentum  ad  hominem,  and  favor- 
ably compare  natural  goodness  with  the  ordinary  tone 
(alas !)  of  Church  life. 

Nor  will  it  help  the  matter  at  all  in  such  a  case  to 
say,  that,  inasmuch  as  he  that  is  guilty  of  violating  one 
law  of  God  is  guilty  of  all,  he  must  be  considered  in 
God's  sight  as  on  a  par  with  a  thief  or  a  murderer. 
He  might  quietly  ask  whether  you  mean  by  a  thief  a 
communicant  who  in  a  position  of  trust  violates  it,  and 
so  robs  the  orphan  and  the  widow  of  their  savings ;  or 
by  a  murderer,  a  communicant  who  puts  the  cup  to 
his  neighbor's  lips,  or  supports  the  Church  by  liquor 
selling.  Nor  is  it  true  that  such  a  man  in  God's  sight 
is  an  equal  sinner  with  those  gross  violators  of  justice 
and  truth.  He  is  equally  a  sinner,  but  not  an  equal 
sinner.  The  distinction  is  real,  but  too  nice  for  the 
personal  conversation  in  which  you  are  now  engaged. 

The  only  method  which  promises  success  is  to  paint 
in  true  colors  the  infinite  purity  and  holiness  of  God, 
and  of  His  law ;  to  bring  this  good  man  into  the  pres- 
ence of  the  perfect  Christ,  and  let  his  own  conscience 
(not  your  words)  make  the  comparison ;  to  probe  the 


TREATMENT  OF  THE  SELF-RIGHTEOVS.     447 

motives  of  his  goodness ;  to  show  how  largely  selfish- 
ness and  human  approbation  mingle  with  his  higher 
aspirations.  At  this  point  you  can  begin  to  make  com- 
parison between  virtues  and  graces,  showing  how  low 
is  the  position  of  natural  goodness  in  the  scale  with 
spiritual  holiness.  Then  you  have  reached  the  point 
where  you  may  affirm  and  press  the  truth  that  there 
is  no  righteousness  in  the  moral  universe,  except  that 
which  springs  from  love,  and  no  human  righteous  per- 
son except  that  one  in  whose  soul  love  to  God,  and 
Christ,  and  man,  is  the  supreme  and  universally  active 
motive.  Of  all  books  which  I  have  read  on  this  sub- 
ject the  most  considerate  and  faithful,  and  altogether 
the  most  useful,  is  "  Mercien^s  natural  goodness." 

The  other  form  of  "  self-righteousness  exhibits  itself 
by  the  expression,  God  will  not  judge  me  harshly,  / 
try  to  do  my  best.  A  merciful  Christ  will  make  up  for 
my  deficiencies."  Such  a  state  of  mind  is  frequent. 
Here  you  will  present  the  absoluteness  of  God^s  law ; 
and  its  inflexibility.  The  standard  is  obedience.  For 
disobedience  a  penalty.  For  the  penitent,  divine  for- 
giveness through  the  redemption.  No  other  way  al- 
luded to  in  the  Gospel.  Christ  came  on  no  such 
ignoble  errand  as  to  make  up  the  balance  for  each 
human  deficiency  against  the  legal  weights  of  absolute 
perfection.  Then  you  will  show  how  subtly  sin  has 
mingled  with  obediences,  corrupting  each,  not  leaving 
the  man  in  deficiency,  but  leaving  him  in  sin.  The 
intention  of  obedience  itself  becomes  corrupted  and 
defiled ;  and  every  act  becomes  not  a  deficient  obedi- 
ence, but  a  positive  disobedience. 

Read  Ryle's  "  Wheat  and  Chaff." 


448  PASTORAL    VISITING. 

The  Unbeliever;  an  intelligent  and  conscientious 
doubter.  Perhaps  we  might  more  properly  charac- 
terize this  class  as  non-believers.  Sceptics  in  the  broad 
sense,  Agnostics  as  they  are  now  called,  spiritual  know- 
nothings,  and  Infidels,  are  not  likely  to  cross  your  path ; 
more's  the  pity.  But  you  will  frequently  be  brought 
in  contact  with  men  who  are  doubtful  as  to  the  obliga- 
tions of  Christianity,  or  doubtful  as  to  the  truth  and 
divine  inspirations  of  Holy  Scripture.  Not  like  fright- 
ened school  boys  going  by  a  grave  yard  and  whistling 
to  keep  their  courage  up ;  but  quiet,  thoughtful  men  as 
desirous  to  know  the  truth  of  spiritual  things  as  you 
can  be  to  reveal  it.  These  cases  promise  you  the  most 
interesting  and  valuable  hours.  For  generally  they  are 
men  who  have  read  much ;  and  often  they  have  thought 
more.  Possibly  you  may  find  that  they  have  explored 
depths  which  you  have  not  approached.  Possibly  you 
may  discover  that  their  suggestion  of  difficulties  opens 
a  wider  field  of  thought  than  you  have  ever  undertaken. 
You  are  not  to  deal  with  such  men  as  if  their  doubts 
were  not  honest  or  were  destitute  of  reason.  It  will 
be  well  enough  to  bear  in  mind  that  you  may  not  find 
it  easy  to  meet  their  difficulties :  and  that  if  their  souls 
should  be  lost,  it  may  be  not  because  they  were  in- 
capable of  understanding  your  presentation  of  truths, 
but  because  you  were  not  capable  of  comprehending 
the  doubts  which  troubled  their  anxious  spirits. 

In  the  present  age  doubts  as  to  the  inspiration,  au- 
thority, and  teaching  of  Scripture  are  foremost  in  our 
country.  In  England,  especially  among  graduates  of 
the  two  great  universities,  and  among  those  circles  of 
our  countrymen  who  are  inclined  to  classical  studies, 


TREATMENT  OF  THE    UNBELIEVER.        449 

critical  doubts  stand  largely  in  the  way  of  faith  in  the 
Scriptures.  In  both  cases  it  is  fair  to  think,  although  it 
may  be  neither  prudent  nor  polite  to  say,  that  doubts 
arise  chiefly  from  indifferent  knowledge.  For  it  is  un- 
doubtedly true  that  the  most  complete  scientists,  and 
the  most  finished  critical  students,  in  every  age  have 
been  the  most  devout  believers.  You  will,  therefore, 
be  on  your  guard  not  to  accept  from  these  inquirers 
every  statement  as  correct,  even  though  it  be  apparently 
scientific,  or  apparently  taken  fresh  from  the  field  of 
criticism.  When,  however,  a  fact  is  presented  which 
is  a  fact,  and  you  cannot  meet  it  with  an  overbearing 
fact,  or  a  sufficient  argument,  let  the  difficulty  be  ac- 
knowledged. Go  again  to  your  books,  and  your  knees ; 
and  prepare  yourself  afresh  for  a  succeeding  interview. 
It  should  be  borne  in  mind  that  the  arguments  from 
scientific  facts  are  undergoing  a  constant  change :  for 
as  other  facts  are  discovered  the  relations  of  the  former 
become  altered  and  defined.  A  partial  investigation 
may  result  in  an  inference  hostile  to  revelation ;  but  a 
thorough  investigation  has  always  attested  the  truth  of 
Scripture.  Never  be  hasty  then  in  admitting  partial 
truths,  or  drawing  inferences  from  facts  not  completely 
developed.  But  whenever  true  science  has  reached  a 
conclusion  which  cannot  be  controverted,  seize  it  as  an 
argument  for  the  truths  of  God ;  for  such  a  scientific 
conclusion  invariably  turns  against  scepticism.  You 
should,  therefore,  be  busily  engaged  in  studying  the 
results  of  scientific  studies.  You  may  not  have  the 
time,  nor  the  means,  to  follow  the  whole  progress  of 
those  examinations :  but  waiting  patiently  until  sci- 
entists have  reached  results,  use  them  with  skill  and 

38* 


450  PASTORAL    VISITING. 

boldness  to  defeat  adverse  inferences  which  they  may 
have  too  hastily  drawn. 

As  a  rule,  you  need  not  meet  this  class  of  sceptics  on 
their  ground.  Their  lines  of  study  and  yours  do  not 
coincide.  Show  your  skill  in  transferring  the  argument 
from  a  scientific  or  critical  field,  of  which  they  may  be 
the  masters,  to  the  field  of  religious  and  spiritual  ex- 
perience, in  which  you  will  probably  be  their  equal. 
Indeed,  I  have  always  found  that  the  most  unanswerable 
argument  for  the  existence  of  a  Personal  loving  God 
is  our  own  experience  of  the  need  of  such  a  Being,  and 
the  most  powerful  argument  for  the  authority  of  Rev- 
elation is  its  adaptation  to  meet  all  our  spiritual  neces- 
sities. If  criticism  could  destroy  this  Bible  to-day,  or 
science  could  blot  out  every  other  evidence  of  God's 
existence  to-morrow — nay,  before  the  shadows  of  this 
evening  could  have  time  to  fall — the  critic's  soul  would 
call  for  some  other  word  from  heaven,  and  the  scientist 
would  be  uneasy  and  restless  in  a  Universe  which  had 
no  God.  The  very  thought  which  enables  you  to  reach 
this  class  of  non-believers  is  the  unsatisfactoriness  of 
living  without  religion;  without  the  religion  of  the 
Bible.  Your  vantage,  then,  is  in  pressing  the  reductio 
ad  absurdum.  The  consequences  of  want  of  belief 
are  so  disastrous,  that  it  is  evident  there  must  be  some 
fatal  breach  in  the  chain  of  their  argument.  Your 
business  is  only  to  help  them  to  find  it ;  and  their  in- 
terest is  equal  if  not  greater  than  yours  in  making  the 
search  successful.  Unfortunately  we  have  few  modern 
books  which  will  help  us  to  meet  modern  objections. 

^'  The  credentials  of  Christianity"  put  forth  lately  by 
the  Christian  Evidence  Society  of  England,  is  probably 


TREATMENT  OF  THE    UNBELIEVER.        451 

the  most  useful  modern  collection  of  treatises  for  this 
purpose.  The  Bishop  of  Carlisle's  homely  and  practi- 
cal argument  for  the  Inspiration  of  our  Scriptures,  con- 
trasted with  all  other  so-called  sacred  books,  which 
commences  the  volume,  appears  to  me  as  nearly  unas- 
sailable as  any  argument  can  be ;  and  the  subsequent 
masterly  statement  by  the  Bishop  of  Gloucester  and 
Bristol,  as  to  the  adequacy  of  the  Christian  answer  to 
all  deeper  questions,  is  incontrovertible.  But  almost  all 
our  books  fail  at  some  point,  to  meet  the  manifoldness 
of  the  difficulty  which  this  sprightly  age  creates.  As 
knowledge  runs  to  and  fro  and  discovers  facts,  every 
new  fact  causes  a  hubbub  in  the  realms  of  truth,  until 
it  has  fairly  found  its  relations  to  old  facts  and  settled 
down  to  its  place.  It  would  be  impossible  to  make  books 
fast  enough  to  meet  each  new  phase  of  doubt.  It  will  be 
well  then  to  continue  to  study  the  arguments  of  former 
days.  They  have  not  lost  their  vigor  or  their  force. 
Can  it  be  necessary  to  name  ^^  Butler's  Analogy  of 
Natural  and  Revealed  Religion"  ?  In  a  similar  sense, 
I  quote  the  advice  of  former  teachers  on  the  point  which 
we  are  discussing.  They  were  not  alluding  to  "  Doubters" 
of  the  present  day.  But  their  counsels  are  not  in  vain ; 
for  all  doubt  comes  from  one  source,  and  in  the  long 
result  tends  to  one  end,  and  needs  one  remedy. 
Vinet  says : 

"Infidelity  piques  itself  on  an  aggressive  character;  that  is 
to  say,  on  believing  something  in  opposition  to  the  beliefs  which 
religion  proposes.  Each  has  his  system,  which  is  often  nothing 
more  than  a  mass  of  gratuitous  and  incoherent  assertions ;  a 
collection  of  pithy  phrases,  stolen,  without  understanding  them, 
from  conversations  and  books.  There  is  no  point  of  doctrine  so 
abstract  or  subtle  that  it  does  not  produce  itself  under  some 


452  PASTORAL    VISITING. 

trivial  and  puerile  form  in  the  language  of  tbese  bold  spirits  of 
low  degree.  Contempt  is  never  seasonable,  never  useful :  but 
we  must  not  give  these  ambitious  proverbs  of  ignorant  infidelity 
honor  which  they  do  not  deserve,  and  engage  in  discussions 
which,  though  they  may  have  a  limit  and  a  result  with  persons 
of  a  cultivated  mind,  have  often  neither  result  nor  limit  with 
narrow  and  ignorant  minds." 

"  We  have  more  to  do  with  rationalism,  which  accepts  the 
sacred  documents,  than  with  infidelity,  which  discards  them. 
We  refer  not  only  to  learned  rationalism,  with  which  a  simple 
pastor  cannot  always  contend  as  a  formal  polemic,  but  to  super- 
ficial and  second-hand  rationalism,  which  seeks  to  blunt  the  edge 
of  that  evangelical  truth  by  which  it  is  wounded.  We  venture 
little  in  assuming  that  this  rationalism  has  for  its  ordinary  source 
a  repugnance  of  heart,  and  that  it  is  in  the  rationalist's  con- 
science that  the  weapons,  in  contending  with  him,  are  to  be 
sought.  Without,  therefore,  omitting  arguments  of  another 
kind  furnished  by  science,  and  without  seeming  to  shrink  from 
the  combat,  we  must  make  great  use  of  internal  evidence,  and 
call  conscience  to  bear  witness.  The  more  we  use  the  Scripture 
in  explaining  the  Scripture,  the  more  shall  we  be  struck  with 
the  excellence  of  this  method.  The  sense  of  each  verse  should 
be  presented  as  penetrated  with  the  ^nse  and  the  savor  of  all 
the  principal  passages  that  relate  to  the  same  subject."* 

Heard  on  the  same  subjects  says : 

"  The  wise  physician  of  souls  will  deal  dififerently  with  difierent 
cases.  He  will  be  patient  with  the  stupid  sceptic  and  bold  with 
the  profane ;  he  will  use  arguments  to  meet  argument ;  and  as 
diamond  cuts  diamond,  so  he  will  employ  reason  to  refute  the 
sophisms  of  reason.  But  in  all  such  cases  he  will  act  upon  the 
wise  rule  of  John  Newton,  who  said  that  he  went  his  rounds  as 
the  physician  in  Bedlam,  neither  disturbed  by  the  impertinence, 
nor  distracted  by  the  chatter  of  the  inmates." 

"  There  is  a  difierence,  too,  between  the  infidelity  of  our  day 
and  that  of  the  generation  preceding  the  present.  Then  there 
was  a  spirit  of  disbelief  abroad  in  the  world,  now  it  is  rather  a 

*  Vinet,  Pastoral  Theology,  p.  267. 


TREATMENT  OF    THE    UNBELIEVER.         453 

spirit  of  unbelief.  The  century  which  began  with  Locke  and 
ended  with  Paley  has  been  called  the  seculum  rationalisticum. 
It  might  be  called  with  equal  truth  the  seculum  apologeticum. 
Christianity  took  its  stand  upon  the  defensive,  it  shut  itself  into 
its  strongholds,  and  allowed  the  enemy  to  scour  the  open  country, 
to  levy  contributions  on  the  unarmed  villages,  until  at  last,  in 
the  language  of  the  song  of  Deborah,  the  highways  were  unoc- 
cupied, and  the  travellers  walked  through  byways.  The  spirit 
of  the  Church  militant  must  have  sunk  indeed  very  low  before 
Bishop  Butler  could  have  penned  that  melancholy  sentence 
written  in  1736 :  '  It  has  come,  I  know  not  how,  to  be  taken 
for  granted  by  many  persons,  that  Christianity  is  not  so  much 
as  a  subject  of  inquiry,  but  that  it  is  now  at  length  discovered 
to  be  fictitious.  And  accordingly  they  treat  it  as  if  in  the 
present  age  this  were  an  agreed  point  among  all  people  of  dis- 
cernment, and  nothing  remained  but  to  set  it  up  as  a  principal 
subject  of  mirth  and  ridicule,  as  it  were,  by  way  of  reprisals  for 
its  having  so  long  interrupted  the  pleasures  of  the  world.'  "* 

In  the  line  of  thought  now  suggested,  you  will  find 
"  Wilberforce's  practical  view  of  Christianity"  of  great 
use  in  meetins;  men  of  able  minds  and  accustomed  to 
think.  It  was  written  by  the  great  philanthropist  after 
much  experience  in  conversing  on  religious  topics  with 
his  fellow  members  in  Parliament:  and  was  very  valu- 
able in  its  age.  It  has  not  lost  its  value,  as  I  know  by 
experience  in  employing  it.  For  a  similar  class,  ^'The 
Great  Question"  may  be  serviceable.  It  was  written 
by  the  Rev.  Dr.  Boardman,  of  Philadelphia,  to  meet 
just  these  states  of  mind.  It  is  sometimes  wise  to 
attempt  to  arouse  thought  on  religious  topics:  and 
with  this  idea  you  may  find  the  following  books  of 
use,  "Argyle's  reign  of  Law.''  "Naville,  Heavenly 
Father."     '^  McCosh  on  the  Divine  Government" ;  one 

*  Heard,  Pastor  and  Parish,  p.  148. 


454  PASTORAL    VISITING. 

of  the  grandest  books  of  the  age.  "  Chalmers'  Astro- 
nomical Lectures/'  "The  Theology  of  Invention." 
''Keith  on  Prophecy."  For  Unitarians,  "The  Christ 
of  History" :  and  three  sermons  by  the  late  Dr.  Bedell 
"on  the  Trinity"  (E.  K.  S.  Tract).  "  Rock  of  Ages," 
with  Huntington's  Introduction.  For  Deists  "Leslie 
on  Deism"  is  not  likely  soon  to  be  superseded.  On 
the  whole  argument,  you  will  not  find  a  more  com- 
pactly logical  or  attractively  popular  treatise  than 
"Mcllvaine's  Evidences."  The  Christian  Evidence 
Society  has  provided  a  Course  of  Lectures  which  reply 
to  most  of  the  "  Popular  Objections  to  Revealed  Truth" : 
among  them  is  a  forcible  presentation  of  the  subject 
of  "  Miracles  as  the  Credentials  of  Revelation,"  by  Dr. 
Gladstone. 

General  Counsels, 

"  Maintain  always,  and  with  all  persons,  a  frank  and  direct 
bearing." 

"  Kely  readily,  and  as  far  as  possible,  on  the  good  faith  of 
others." 

"  Kegard  ideas  more  than  words,  and  sentiments  more  than 
ideas.  Sentiment,  or  affection,  is  the  true  moral  reality.  How 
many  heresies  of  thought  correct  themselves  in  the  heart.  And, 
in  return,  how  much  orthodoxy  is  in  the  heart  heresy.  Men  re- 
fuse us  the  word;  they  concede  to  us  the  thing:  or,  again,  they 
refuse  us  the  thing  in  granting  us  the  word." 

"When  you  recognize  in  an  adversary  a  cavilling  spirit,  and 
perceive  that  jow  have  to  do  with  a  fabricator  of  difficulties,  de- 
cline a  contest  in  which  there  is  no  seriousness,  and  '  answer  not 
a  fool  according  to  his  folly.' — Prov.  xxvi.  4." 

"  Beware  of  considering  yourself  as  personally  offended  by  op- 
position, and  by  what  is  said,  however  unjustly,  against  the  truths 
which  you  preach." 

"  Appear  not  to  regard  as  so  much  blasphemy  all  rash  or 
inconsiderate  assertions,  whether  relating  to  doctrine  or  morals." 

"  Persevere  without  harassing." 


TREATMENT  OF  THE  AWAKENED.  455 

"  Expect  not  that  arguments  will  have  an  identical  and  abso- 
lute influence  on  all  minds.  We  do  not  alwaj-s  know  why  an 
argument  which  has  no  power  on  one  should  prove  efficacious 
on  another;  or  why  an  individual  who  at  one  time  received  no 
impression  from  the  word,  should  at  another  time  be  deeply 
impressed  with  it.  This  is  God's  secret ;  and,  after  all  our  atten- 
tions, all  our  measures,  the  final  result  is  left  in  His  hands.  All 
our  hope  is  from  Him  ;  to  Him  let  all  be  ascribed.  Attend  more 
to  the  dispositions  with  which  you  acquit  yourselves  of  your 
work,  than  the  skill  with  which  you  used  your  talents." 

*'  The  first  of  lights,  of  powers,  of  preservatives,  of  defences, 
is  charity.  The  spirit  of  the  government  of  souls  and  of  the 
whole  pastoral  office  lies  in  the  sentiment  which  these  words  of 
the  Master  so  profoundly  express  :  '  Ye  will  not  come  to  me  that 
ye  might  have  life.'  " 

"Add  to  your  instructions  the  weight  of  your  example,  well 
knowing  that  the  true  mode  of  communicating  moral  truth  is 
contagion;  that  it  is  only  from  life  that  life  can  proceed;  and 
that,  in  fact,  the  decisive  arguments  for  or  against  Christianity 
are  Christians."* 

The  AioaJcened. 

When  your  friend  has  reached  this  condition  of  re- 
ligious experience,  the  case  becomes  plainer.  You  will 
need  only  a  hint  from  me. 

Take  care  lest  in  the  excitement  of  seeing  him  so 
near  the  Kingdom  of  Heaven,  you  be  tempted  to  sup- 
2)ose  that  the  work  is  done.  To  neglect  the  case  at  this 
point  may  be  as  fatal,  as  it  would  be  for  a  physician  to 
cease  his  applications  at  the  first  favorable  turn  of  a 
disease.  To  heal  the  wound  slightly  may  cover  up  the 
malady,  and  thrust  the  poison  deeper  into  the  system. 
Your  object  now  will  be  to  deepen  not  to  lessen  an  in- 
terest in  religious  things.  You  are  by  all  right  means 
to  quicken  a  sense  of  spiritual  danger. 

-;<-  Vinet,  p.  272. 


456  PASTORAL    VISITING. 

The  means  are :  primarily,  a  revelation  and  impres- 
sion of  the  power  of  God's  law  as  a  discerner  of  heart 
and  life.  Next,  instruction  that  the  Law  is  the  Judge 
both  of  heart  and  life :  an  inflexible  Judge,  because  it 
determines  strictly  by  precepts  written.  AVhen  you 
preach  the  Gospel  to  a  person  who  is  awakened,  you  are 
to  display  Christ  and  the  Cross,  not  in  the  aspect  of 
grace,  but  as  they  show  so  distinctly  the  evil  nature, 
the  heinousness,  and  the  hateful  character  of  sin ;  sin 
that  could  demand  such  a  sacrifice.  Still  it  must  not 
ever  be  out  of  sight,  that  the  Gospel  is  an  immediate 
and  complete  remedy.  It  is  well  to  press,  as  a  proof 
of  real  guiltiness  in  heart,  the  fact  that  this  person  has 
been  willing  so  long  to  neglect  the  Saviour's  offer  of 
mercy,  and  his  pure  and  holy  service.  A  goad  may  be 
necessary  now;  a  sj^ur,  and  not  a  rein.  There  is  a 
temptation  to  rest  in  partial  impressions  or  partial 
amendments,  bringing  nothing  to  perfection.  Press  the 
point  that  in  coming  to  Christ  spiritually,  or  coming  to 
Christ's  Church  visibly,  there  is  no  safe  halting  place 
except  at  the  Saviour's  feet  in  conscious  faith,  or  in  the 
Saviour's  fellowship  by  visible  membership.  He  who 
halts  short  of  this  is  lost  as  surely,  as  though  the  Judg- 
ment Day  had  come  whilst  he  was  only  resting  at  his 
ease  on  the  way  towards  the  city  of  refuge. 

Nor  must  any  one  wait  for  the  appearance  of  that 
folly — ^^  a  day  of  power  !"  The  only  day  of  power 
for  a  reasonable  man  is  that  in  which  he  is  awakened 
to  see  his  duty,  hears  the  call,  and  feels  that  he  is  a  re- 
sponsible being  possessing  a  mind  to  think  and  a  will 
to  act. 

You  will  find  an  arousing  tract  in  Ryle's  "Call  to 


TREATMENT  OF  THE   CONVICTED.  457 

Prayer" :  and  a  wise  guide,  in  the  tract,  "  Counsels  for 
the  awakened." 

The  Convicted. 

This  is  a  stage  of  spiritual  experience,  beyond  the 
last.  It  is  more  than  being  "awakened."  The  dis- 
crimination lies  between  a  mere  excitement  of  the  emo- 
tions, an  arousing  of  the  sensibilities,  a  quickening  of 
desire,  and  that  movement  towards  determination  which 
always  results  in  an  act  of  will.  A  man  may  be  awake, 
without  deciding  to  rise :  but  the  moment  he  is  convinced 
of  the  necessity  of  rising,  convicted,  for  examj^le,  of 
being  slothfully  neglectful  of  duty,  he  springs  to  his 
feet.  It  is  this  state  of  mind  lying  between  the  sense 
of  necessity  for  action  and  the  act,  that  is,  the  moment 
of  conviction  and  decision,  of  which  Ave  are  now  think- 
ing. It  is  a  conviction  of  sin,  of  sinfulness,  of  being 
actually  in  the  condition  before  God  of  one  who  has 
offended  him  without  apology  or  excuse.  Sin  now 
a}>pears  hateful,  when  the  man  contrasts  his  character 
and  conduct  with  the  absolute  purity  and  spiritual 
beauty  of  God.  The  true  test  of  "conviction"  is  this 
aspect  of  sin.  A  sense  of  danger  may  mingle  with  his 
other  ideas :  but  it  is  no  longer  prevailing.  The  preva- 
lent thought  is  the  guiltiness  of  sin  in  God's  sight. 
The  man  who  is  convicted  of  sin  finds  himself  con- 
stantly contrasting  himself  with  what  he  knows  of 
God  and  Christ,  and  consequently  he  falls  lower  and 
lower  in  the  scale.  Humility  is  in  the  ascendant.  As 
in  Job's  case,  "  Now  mine  eye  seeth  Thee,  wherefore  I 
abhor  myself  and  repent  in  dust  and  ashes." 

In  true  conviction,  you  will,  I  think,  always  discover 
a  sense  of  the  reality  of  the  gracious  offers  of  the  Gos- 
u  39 


458  PASTORAL    VISITING. 

pel,  and  a  longing  to  accept  them  :  but  at  the  same 
time  such  a  sense  of  unworthiness,  as  prevents  an  im- 
mediate apprehension  of  them. 

Your  object  now  is  first  to  deepen  these  convictions. 
But  the  moment  that  you  are  satisfied  of  their  reality, 
your  purpose  will  be  to  lead  your  friend  to  an  act  of 
faith.  He  is  not  to  wait  for  any  preparatory  process. 
He  is  not  to  expect  to  be  made  better  by  reflection,  or 
by  endeavoring  to  become  fitter  to  ask  Christ's  mercy. 
Seeing  that  his  sin  needs  pardon,  he  is  instantly  to  pray 
for  pardon.  Seeing  that  his  sinfulness  needs  reconcilia- 
tion, he  is  instantly  to  seek  for  admission  to  the  family 
of  God.  Seeing  that  (although  possibly  he  may  nomi- 
nally be  a  member  of  the  Church)  he  is  really  not  of 
the  body  of  Christ,  he  is  instantly  to  undertake  what- 
ever remaining  visible  act  (Baptism,  Confirmation,  or 
Holy  Communion)  will  bring  him  within  the  actual 
fellowship. 

You  will  impress  u}X)n  your  friend  that  faith  is  not 
an  emotion,  nor  a  sentiment,  but  is  an  act  ;  an  act  of 
will.  Nor  is  it  merely  a  being  willing  to  believe  and 
do,  but  it  is  believing  and  doing.  And  the  believing 
is  always  followed  by  the  doing,  just  as  much  as  though 
they  were  part  of  the  same  act.  And  the  believing  is 
tested  by  the  doing.  So  that  to  believe  Christ  is  to 
follow  Christ.  The  act  of  \W11  is  not  a  passive  feeling, 
but  an  activity.  Therefore  conviction  always  passes 
into  conversion.  The  man  who  is  convicted  of  sin  in- 
stantly turns  round — is  converted — into  a  follower  of 
holiness. 

You  will  need  some  practical  guides.  The  best  is 
''The  Anxious  Inquirer,"  which  shows  step  by  step 


TREATMENT  OF   THE   CONVICTED.  459 

the  narrow  way  into  life.  "  Come  to  Jesus"  is  a  good 
tract.  "  Morrell's  seven  words''  is  a  better  tract.  There 
are  many  others. 

Vinet  reveals  some  phases  of  difficulty  in  the  act  of 
faith  which  it  may  be  well  to  study. 

"  There  are  sincere  and  unhappy  minds  who,  impressed  by  the 
Spirit  of  truth,  and  touched  by  the  Gospel,  are  prepared  to  receive 
it,  if  they  believed  it  were  oflered  to  them ;  and  yet  find  them- 
selves detained  from  entering  at  the  gate,  as  by  a  chain  which 
seems  to  be  stretched  before  them  by  their  education,  their  first 
impressions,  too  much  or  too  little  Jcnowledge,  I  know  not  what 
— a  sceptical  temperament,  which  shows  itself  in  them,  even  in 
things  the  most  foreign  from  religion.  It  is  well  when  we  meet 
with  such  as  these,  to  remind  them  that  'faith'  according  to  the 
expression  of  an  enlightened  author  'realizes  itself  in  the  will;' 
that  faith  is  nothing  else  than  willingness  to  accept  a  pardon  from 
God ;  that  doubts  which  remain  in  the  mind  do  not  change  it ; 
that  God  has  not  made  our  salvation  to  depend  on  the  vacillations 
of  our  feeble  understandings ;  that  it  is  not  the  understanding 
which  consents  to  accept  of  grace ;  that  it  is  not  the  imagination 
which  is  moved  by  it ;  that  it  is  the  will,  the  only  faculty  always 
free,  though  feeble,  which  receives  pardon,  and  turns  itself  to 
God,  and  may  even  cry,  '  Lord,  I  believe ;  help  thou  mine  un- 
belief.'" 

"  There  are  Christians  by  anticipation.  There  are  souls  in  a 
singular  state,  to  which  we  have  given  too  little  thought.  They 
are  those  which  have  anticipated,  I  was  going  to  say  taken  on 
credit,  the  grace  of  the  Gospel ;  or  who  have  appropriated  the 
promises  before  having  felt  conviction  of  sin.  They  believe, 
they  bless,  they  confess,  they  profess  intelligently  and  sincerely, 
all  that  is  essential  to  Christian  character,  but  may  want,  I 
will  not  say  the  joy,  which  is  not  the  habitual  disposition  of 
every  true  Christian,  but  the  peace,  the  love,  and,  in  a  word,  the 
life  of  the  Christian.  .  .  .  This  Christian  is  one  by  anticipation, 
and  so  to  speak,  by  hypothesis.  His  mouth  has  been  before  his 
heart  in  saying.  Lord,  Lord  !  He  is  familiar  with  the  words, 
with  the  forms,  with  the  thoughts  of  Christianity,  without  having 
his  soul  in  them.    One  sign  by  which  these  persons  may  be  recog- 


460  PASTORAL    VISITING. 

nized  is  the  want  of  progress  and  movement  in  the  spiritual  life. 
When  the  pastor  visits  them,  he  may  find  them  well  disposed, 
ready  to  confess  their  sins,  their  need  of  redemption,  and  the 
aid  of  the  Holy  Spirit ;  but  at  each  succeeding  visit  their  lan- 
guage will  be  the  same ;  variety  is  wanting,  because  the  reality 
is  wanting.  If  he  is  called  to  treat  a  malady  of  this  kind,  he 
ought,  on  one  hand,  to  see  that  the  soul,  of  which  we  speak,  takes 
account  of  its  own  state  ;  and  on  the  other,  to  take  care  that  he 
does  not  renounce  what  he  has,  because  of  the  manner  in  which 
he  obtained  it.  He  must  exhort  it  to  a  silent  and  interior  activity, 
to  a  severe  application  of  the  law,  and  to  whatever  disciplines  and 
mortifies  the  soul,  as  well  as  to  all  works  which,  while  they  imply 
charity,  develop  it  without  danger  of  inflating  the  heart ;  in  a 
word,  silently  to  imitate  Jesus  Christ.  But  the  shades  of  this 
state  are  exceedingly  various  ;  each  of  them  at  once  requires  and 
indicates  particular  measures  ;  the  important  point  is  precisely  to 
distinguish  and  estimate  each  of  them."* 

I  think  that  the  want  revealed  by  the  foregoing  de- 
scription of  a  frequently  recurring  case  is  a  want  of 
thorough  conviction  of  sin :  and  that  the  true  remedy 
will  be  found  in  going  back  to  that  state  of  mind  and 
insisting  upon  that  experience  as  a  precedent  to  all  that 
is  to  follow. 


*  Vinet's  Pastoral  Theology,  p.  265. 


PASTORAL  VISITING. 


CHAPTER    XXX. 

TREATMENT   OF   CASES. 

The  Converted, 

\yE  have  passed  the  critical  point.  We  are  now  to 
consider  the  case  of  those  who  have  passed  from  death 
unto  life.  We  are  to  speak  of  the  discriminations 
necessary  in  defining  to  ourselves  and  treating  different 
spiritual  conditions  all  of  which  are  phases  of  spiritual 
living. 

The  Christian  Outsetting. 

There  is  a  moment  after  the  act  of  faith,  and  the 
resolve  of  the  soul  to  serve  Christ  only  and  wholly, 
when  a  Christian  pauses  to  take  account  of  his  position. 
Looking  backward  and  forward  he  satisfies  himself  as 
to  his  real  condition.  At  this  moment  a  Pastor  be- 
comes helpful  in  applying  tests. 

Evidences  of  real  repentance  and  true  faith  are  to 
be  sought  for  with  all  care.  A  physician  does  not 
content  himself  as  to  the  sound  health  of  a  patient 
who  has  been  sick,  merely  because  in  the  sudden  con- 
trast of  relief  from  pain  and  danger,  the  patient  ex- 
presses himself  joyously.  He  goes  over  again  the 
catalogue  of  symptoms,   he  feels  the  heart-beats,  he 

39-  461 


462  PASTORAL    VISITING. 

measures  the  internal  heat,  he  hears  the  inspirations, 
and  gages  the  exhibitions  of  strength.  So  the  Pastor 
deals  with  his  converted  friend  outsetting  for  the 
Christian  life.  He  deals  gently  and  with  compassion, 
binding  up  the  broken  heart,  yet  not  crying  peace  too 
soon. 

The  evidences  are : 

Repentance:  exhibiting  self-distrust;  humility;  grief, 
involving  regret,  amounting  sometimes  to  self-abhor- 
rence; and,  restitution,  with  manly  resolve  to  abandon 
even  the  appearance  of  evil. 

Faith:  exhibiting  a  restful  realization  of  the  fatherly 
love  of  God  for  the  sake  of  Christ  the  Saviour.  An 
absence  of  tendency  to  think  or  talk  about  his  own 
desert  or  well  doing,  or  the  probability  of  his  doing 
good  service.  A  singular  tendency  to  think  much  and 
talk  (if  at  all)  about  the  grace  and  love  and  undeserved 
favor  of  the  Lord  our  Redeemer.  A  desire  instantly 
to  begin  to  work  in  Christ's  service. 

A  Pastor  will  observe  that  in  applying  tests  to  de- 
termine the  existence  of  this  new  and  healthful  life, 
his  object  is  to  decide  the  reality  not  the  degree  of  life  : 
whether  the  person  has  been  new  born  by  the  Holy 
Spirit,  not  whether  he  gives  signs  of  maturity.  And 
he  will  Avelcome  any  even  faint  signs  of  real  spiritual 
living. 

Perhaps  the  best  evidence  is  given  by  an  unselfish 
desire  to  benefit  others.  "He  first  findeth  his  own 
brother  Simon,  and  saith  unto  him,  ^  We  have  found 
the  Messaias'  V^  This  spontaneous  outgoing  of  Chris- 
tian love  is,  I  think,  an  invariable  indication  of  true 
appreciation  of  Christ's  love  to  us.     It  is  impulsive ; 


TREATMENT  OF  THE   OUTSETTING.  463 

not  always  discreet :  but  it  shows  itself  first  and  in- 
variably. 

The  Pastor  is  now  to  feed,  as  St.  Paul  did,  with 
milk,  and  not  with  meat ;  for  the  new-born  child  of 
God  will  not  be  able  to  bear  it.  He  is  not  to  fill  his 
mind  with  doctrine,  but  his  heart  with  love,  and  his 
hands  with  good  works.  He  will  avoid  everything 
that  will  tend  to  excite  the  old  evil  passions,  or  revive 
the  remembrance  of  them.  He  will  cultivate  modesty, 
not  pride ;  quietness  of  spirit,  not  ostentation ;  a  frank 
confession  of  Christ,  but  not  in  the  attitude  of  boasting, 
or  of  one  puffed  up,  as  if  he  had  done  a  good  thing  for 
which  the  Lord  ought  rather  to  be  grateful  to  him. 
So  that  those  Pastors  act  with  reprehensible  unwisdom 
who  immediately  set  novitiates  to  become  teachers: 
taking  an  untested  inebriate  for  example,  who  has 
merely  professed  to  be  converted,  and  making  of  him  a 
public  advocate  for  the  Christian  grace  of  temperance ; 
taking  an  untried  penitent  fresh  from  his  ungodliness 
and  making  of  him  a  public  preacher  of  righteousness. 

The  wise  Pastor  insists  indeed  that  a  convert  shall 
immediately  confess  Chi^st :  but  it  is  to  be  done  not 
first  publicly,  but  first  privately ;  by  telling  those  that 
are  at  home  at  his  house,  by  showing  charity  and  grace 
in  his  family,  by  professing  his  Divine  Master  in  family 
worship.  After  the  private  confession,  then  comes  the 
public.  And  it  should  not  be  delayed;  but  it  should 
never  be  ostentatious. 

New  Converts  are  to  be  immediately  engaged  in 
doing  something  for  Christ.  It  will  be  their  impulsive 
desire.  The  impulse  is  to  be  cherished,  and  formed 
into  a  habit.     To  this  end  a  wise  guide  avoids  over- 


464  PASTORAL    VISITING. 

straining  the  fresh  desire,  lest  from  overaction  there 
will  be  a  reaction,  and  the  desire  itself  be  lost.  A 
wholesome  check  serves  as  a  healthy  stimulus.  And 
those  habits  become  firm  which  are  of  slow  but  steady 
growth.  The  Pastor  now  holds  up  constantly  the  ex- 
ample of  the  life  of  Christ ;  that  life  which  was  not 
only  holy,  but  busy,  benevolent,  consistent,  and  steadily 
increasing  in  its  moral  force. 

The  dangers  to  which  new  Converts  are  exposed, 
should  be  a  subject  of  earnest  thought  to  a  Pastor :  and 
should  excite  his  constant  watchfulness  over  them. 
Vinet  says  (p.  258) : 

"  The  fervor  of  a  first  love  is  useful  directly  by  the  works  it 
produces.  This  fervor  is  also  useful  as  a  rebuke  to  those  who 
have  suffered  the  gift  which  was  in  them  to  be  impaired.  It  is  a 
leaven  which  God  is  incessantly  casting  into  the  mass  of  the 
Church.  But  this  period  is  not  ordinarily  that  of  moderation 
and  balance  of  mind  ;  and  we  know  that  the  primitive  Church 
interdicted  the  ministry  to  new  converts.  It  is  ordinarily  the 
period  of  bitter  zeal,  of  a  controversial  spirit,  of  severe  judg- 
ments :  we  forget  what  we  were  the  evening  before,  and  we  for- 
get it  the  more,  it  seems,  because  we  have  ascended  from  so  great 
a  depth.  Though  we  know  that  we  ourselves  have  been  the  ob- 
jects and  the  monuments  of  so  great  a  patience,  we  are  too  ready 
to  say  impatiently  of  our  neighbor,  as  the  man  of  the  parable, 
*  Cut  him  down  ;  why  cumbereth  he  the  ground  !'  It  is  also  the 
time  when  we  abuse  Christian  liberty;  the  time  of  presumption. 
We  would  preach  to  and  school  all  the  world,  and  perhaps  the 
very  person  from  whom  we  obtained  our  first  light ;  whence  re- 
sults a  danger  to  this  last,  also,  who  may  not  be  always  disposed 
to  say  with  Moses,  '  Would  G-od  all  the  Lord's  people  were 
prophets' — Numbers  xi.  29.  Let  all  this  show  the  Pastor  that 
new  converts  should  be  treated  with  both  indulgence  and  sever- 
ity. He  must  not  depress  the  spirit  which  is  in  them;  nor  per- 
mit a  demon  to  enter  through  the  breach  which  an  angel  has 
made." 


TREATMENT  OF  PROFESSING   CHRISTIAN.     465 

The  following  books  bear  on  the  subject:  James' 
"  True  Christian/'  Hannah  More's  '^  Practical  Piety," 
"  Buchanan  on  the  Holy  Spirit,"  Clark's  "  Young  Dis- 
ciple," Abbott's  '^  Young  Christian." 

Various  phases  of  Christian  faith  will  aj^pear ;  and 
the  modes  of  dealing  with  them  likewise  vary.  Yinet's 
suggestions  are  very  wise,  and  may  well  be  studied. 

"  All  pious  men  are  not  pious  after  the  same  manner.  Almost 
always  one  element  predominates,  and  some  other  suffers.  There 
is  always  a  weak  side  to  be  strengthened,  with  which  we  must  in 
the  first  place,  make  ourselves  acquainted." 

"  To  those  in  whom  the  principle  of  faith  is  prevalent  we  must 
recommend  the  practice  of  good  works.  ^' 

"  To  the  scrupulous  and  the  timorous,  that  the  Kingdom  of 
God  does  not  consist  in  meat  and  drink,  but  in  righteousness,  in 
peace,  and  in  joy,  through  the  Holy  Spirit,  and  should  unite  with 
itself  a  feeling  of  tranquil  trust  in  God." 

"  To  the  superstitious,  that  is  to  say,  to  those  who  through 
weakness  of  imagination,  or  a  sort  of  spiritual  sloth,  prefer,  in 
inquiring  for  the  will  of  God,  to  consult  some  sign  exterior  to  the 
conscience,  we  must  show  that  the  benefit  of  faith  is  to  be  found 
not  in  our  renouncing  the  natural  means  of  knowing  and  judg- 
ing, but  in  causing  us  to  make  a  good  use  of  them  ;  and  that  to 
proceed  otherwise  is,  under  a  vain  appearance  of  piety,  to  remit 
to  chance,  or  rather  to  passion,  the  labor  of  determining  our 
course."* 

The  Christian  making  profession  of  his  faith. 

It  may  not  be  without  use  to  remind  the  Pastor  that 
Baptism  is  not  to  be  repeated.  Inasmuch  as  a  true  con- 
version ought  to  be  considered  a  precedent  of  a  profes- 
sion of  religion,  some  who  have  been  baptized  either  in 
infancy,  without  having  attained  to  the  inward  part 
which  the  sign  signifies,  or  as  adults,  but  in  a  state  of 


*  Vinet's  Pastoral  Theology,  p.  254  et  seq. 


466  PASTORAL    VISITING. 

conscious  irreligion,  may  suppose  that  this  Sacrament 
should  now  be  employed  again,  seeing  that  now  they 
are  able  to  use  it  rightly.  We  refer  to  what  has  been 
already  said  under  that  topic.  The  Sacrament  of  ad- 
mission into  the  visible  Church  of  Christ  can  never  be 
repeated  without  sin,  because  thereby  the  participant 
would  set  at  nought  the  Ordinance  of  Christ,  and  deny 
the  grace  which  Christ  promises  to  unite  with  the  sign 
and  seal  to  the  faithful. 

So,  but  with  less  force,  as  to  Confirmation.  This  is 
not  a  Sacrament.  Consequently  it  may  be  repeated 
without  sin.  But  the  repetition  is  useless,  and  therefore 
improper.  It  is  an  indicative  Ordinance,  having  a 
perpetuating  sign.  If  when  used  it  has  indicated  noth- 
ing because  of  the  false  profession  of  the  Candidate, 
its  sign  (being  a  perpetuity)  becomes  indicative  when- 
soever the  Candidate  reaches  the  point  of  a  good  pro- 
fession. 

Low  notions  of  the  use  of  the  Lord's  Supper  are  not 
so  frequent.  Yet  a  Pastor  will  sometimes  discover  cases 
where  an  unconverted  person  has  used  the  Lord's  Sup- 
per knowing  himself  to  be  unfit.  It  is  sometimes,  not 
often  we  trust,  employed  as  the  cloak  of  hypocrisy. 
Once  in  a  while  it  is  used  thoughtlessly  as  a  mark  of 
respectability ;  as  a  guarantee  for  entrance  into  public 
society.  It  is  recommended  by  ignorant  teachers  some- 
times as  a  relief  for  what  they  deem  undue  spiritual 
anxiety.  We  have  heard  it  reported  in  so-called  re- 
vivals that  persons  were  converted  whilst  partaking  of 
the  Communion.  It  is  not  less  reprehensible,  as  we  have 
known  it  in  the  elder  days  of  our  Church,  that  persons 
who  were  considered  over-anxious  on  the  subject  of  re- 


TREATMENT  OF  PROFESSING   CHRISTIAN     467 

ligion  have  been  urged  to  come  to  the  Lord's  Supper, 
as  a  means  of  quieting  their  consciences,  without  hav- 
ing exercised  conscious  faith  in  Christ.  Sometimes  the 
Holy  Communion  is  misused  as  a  viaticum — a  myste- 
rious safety  chain — on  a  death-bed,  when  the  patient 
unexpectedly  reviving  has  sadly  discovered  how  vain 
such  a  basis  of  hope  would  have  been.  The  correction 
of  all  these  errors  is  obvious  :  indeed,  the  correction  is 
more  than  half  accomplished  when  the  person  fairly 
states  the  error  to  himself  or  to  his  Pastor. 

Erroneous  notions  of  the  meaning,  and  proper  prepa- 
ration for  either  profession  of  Christ,  having  been 
cleared  away,  there  may  nevertheless  remain  some 
sources  of  difficulty  which  must  be  wisely  met.  There 
may  be  too  great  timidity,  as  to  one's  acceptance  of  God. 
Recommend  that  your  friend  shall  look  away  from  his 
self-unworthiness  to  Christ's  all-worthiness,  and  trust 
in  it.  There  may  be  too  great  timidity,  as  to  perse- 
verance. Recommend  that  your  friend  shall  look  away 
from  his  self-weakness  to  the  Holy  Spirit's  all-mighti- 
ness ;  for,  under  the  principles  of  Divine  grace  a  sense 
of  dependence  on  God  is  really  strength.  There  may 
be  too  great  timidity,  as  to  moral  fitness.  Advise  that 
spiritual  and  moral  fitness  are  found  in  humility ;  that 
the  real  ground  of  our  acceptance  at  the  Holy  Com- 
munion is  the  merit  of  the  Lord's  death  which  we  are 
celebrating  :  and  that  the  first  step  of  right  acting  as  a 
Christian  is  to  obey  Christ,  by  showing  forth  his  death 
until  He  come. 

On  the  contrary,  there  may  be  too  great  boldness ; 
for  it  may  indicate  a  danger,  of  rashness.  Too  great 
boldness,  again,  may  indicate  that  the  act  of  profession 


468  PASTORAL    VISITING. 

is  the  result  of  mere  impulse.     If  so,  it  should  be 
tested. 

Too  great  apparent  boldness,  may  after  all  be  only  an 
evidence  of  the  real  work  of  conversion,  upon  a  peculiar 
temperament;  i.e.,  upon  a  disposition  which  is  naturally 
prone  to  self-confidence  and  brave  forwardness. 

There  may  be  an  unhealthy  desire  to  delay.  They 
wait  for  more  grace.  They  wait  for  more  evidences. 
They  wait  for  their  friends  to  join  them  in  the  act  of 
profession.  They  wait  for  friends  to  assent ;  they  are 
delicate  in  acting  without  advice. 

There  is  considerable  danger  in  checking  early  move- 
ments of  Divine  Grace  in  the  soul.  Some  hold  that 
the  Holy  Spirit  will  always  carry  His  own  Avork  through 
successfully.  True.  But  He  may  choose  to  take  souls 
through  deep  waters  if  the  appointed  guide  is  unable  to 
show  the  right  ford.  We  cannot  excuse  our  ignorance 
or  inefficiency  or  want  of  tact  by  throwing  the  burden 
on  God. 

Books  which  may  prove  useful.  On  Baptism ; 
"  Bickersteth."  On  Confirmation ;  "  Mcllvaine/' 
"  Tyng,"  "  Wilson,"  '^Bedell."  On  the  Lord's  Sup- 
per ;  "  Bickersteth  edited  by  Dr.  Bedell." 

The  Christian^  maturing, 

A  Young  Christian  must  not  be  left,  as  soon  as  the 
Pastor  is  persuaded  of  his  conversion,  or  has  carried 
him  forward  to  a  profession.  There  is  a  special  danger 
in  our  Church  of  considering  Confirmation  an  end  of 
the  matter.  The  Pastor  is  to  watch  over  young  dis- 
ciples ;  gradually  leading  them  on  unto  perfection,  re- 
membering that  the  perfect  man  comes  by  a  gradual 


TREATMENT  OF  MATURING    CHRISTIAN.     469 

growth.  The  way  of  life  is  to  be  travelled  only  step 
by  step,  each  step  in  advance  of  the  rest.  Right  prin- 
ciples are  to  be  inculcated.  Graces  are  to  be  cultivated. 
Holy  habits  are  to  be  formed.  Understanding  of  the 
Gospel  is  to  be  enlarged. 

The  work  of  the  Holy  Spirit  is  to  be  chiefly  dwelt 
upon,  representing  Him  as  author,  helper,  and  guide 
in  all  that  is  good.  Under  the  topic  of  Confirmation 
I  have  shown  how  to  represent  to  young  Christians  the 
dangers  to  which  they  will  be  exposed ;  and  the  duties 
that  are  incumbent.  Sanctification  is  to  be  explained 
to  be  a  process  going  on  steadily,  sometimes,  indeed 
usually,  with  reverses,  but  steadily,  and  on  the  whole 
being  growth.  The  Holy  Spirit  is  its  author  and 
mover ;  but  man  himself  the  actor :  man  the  co-effixjient 
worker  with  the  efficient  Spirit. 

Books  especially  recommended  are,  "Buchanan  on 
the  Holy  Spirit,''  "Bickersteth  on  Prayer,"  '^Christ 
our  Example,"  by  Caroline  Fry.  "The  Young 
Christian." 

The  Christian  progressing. 

A  Christian  will  exhibit  one  or  other  of  two  states 
of  mind  which  may  be  designated  as  either  introverted, 
or  active. 

These  two  classes  are  easily  distinguishable.  The 
difference  depends  on  natural  temperament,  and  not  on 
spiritual  disposition.  Both  are  true  Christians;  but 
they  move  in  different  spheres.  The  first  is  contem- 
plative, meditative,  dwelling  much  on  personal  expe- 
riences and  in  self:  the  other  is  all  aggressive,  earnest, 
energetic,  living  outside  of  self  in  good  works.  As  an 
illustration  of  the  first,  Thomas  a  Kempis,  Fletcher, 
40 


470  PASTORAL    VISITING. 

Payson,  the  Port  Royalists :  of  the  second,  William 
Welsh,  Howard ;  and  of  the  living,  Miss  Nightingale, 
and  other  practical  workers.  Both  classes  are  to  be 
treated  judiciously  according  to  their  peculiarities,  and 
by  entirely  different  methods. 

For  the  Introverted,  suitable  books  are,  ''  The  Pre- 
ciousness  of  Christ."  Upham's  works;  "Interior  Life," 
"Life  of  Faith."  "Precious  things  of  God."  Memoirs  of 
such  men  as  "  Payson,"  "  Thomas  a  Kempis,"  "  Paschal." 

For  the  Active,  suitable  books  are,  "Tongue  of  Fire," 
"Systematic  Charity,"  "Abbott's  way  to  do  good," 
"English  hearts  and  hands,"  "Missing  Link,"  "Haste 
to  the  Rescue,"  "  Ragged  Homes."  Memoirs  of  such 
men  as  "  Martyn,"  ""  Brainard,"  "  Howard,"  "  Hoif- 
man,"  and  "  Patteson." 

The  Christian,  under  temptation. 

Here  occur  a  large  number  of  cases.  For  we  must 
not  be  ignorant  of  the  devices  of  Satan.  As  I  have 
already  said,  he  is  a  being  of  great  power :  and  one  of 
the  Divine  j^nrposes  in  allowing  his  influences  to  con- 
tinue seems  to  be  to  strengthen  Christian  character  by 
teaching  us  the  necessity  and  methods  of  resistance,  and 
thus  developing  our  spiritual  strength.  The  dangers 
arising  from  temptation  are,  that  it  may  cause  a  Chris- 
tian to  fall ;  it  may  cause  spiritual  depression,  which 
may  lead  to  many  disorders,  and  especially  to  religious 
unhappiness ;  it  may  cause  doubts  of  one's  acceptance ; 
perplexities  as  to  one's  election ;  doubts  from  want  of 
assurance;  it  may  lead  to  a  sin  against  the  Holy  Ghost, 
or  to  a  temporary  hiding  of  God's  presence,  because  of 
our  loss  of  faith. 


TREATMENT  OF   THE  TEMPTED   CHRISTIAN.     471 

A  Pastor's  fi7'st  object  will  be  to  discover  the  precise 
character  of  the  temptation,  in  order  to  trace  it  to  its 
cause.  The  three  main  sources,  are  the  World,  the 
Flesh,  and  the  Devil :  yet  all  three  are  finally  reduced 
to  one.  For  the  devil  uses  both  the  others  to  accom- 
plish his  purposes.  If,  however,  a  person  is  too  ready 
to  throw  the  responsibility  of  his  temptations  on  Satan, 
it  is  probable  that  his  own  spiritual  indifference  is  really 
to  blame. 

The  Pastor's  second  object  will  be  to  determine,  and 
make  manifest,  precisely  how  far  the  person  has  been 
in  error ;  by  what  means  temptation  has  obtained  inlet 
to  the  soul ;  by  what  failures  in  duty,  or  possibly  by 
what  sins,  of  thought  or  deed,  a  door  has  been  left 
open.  This  inquiry,  faithfully  pursued,  will  often 
suggest  the  remedy :  at  all  events  it  will  deepen  (what 
is  as  often  necessary)  a  sense  of  immediate  peril. 

The  Pastor's  third  object  will  be  to  rouse  the  soul 
against  despondency ;  by  showing  the  nature  of  temp- 
tation, that  it  is  not  sin  in  itself,  but  only  becomes  sin 
if  encouraged ;  and  by  exhibiting  its  nature  as  a  part 
of  the  discipline  of  grace,  a  test  of  graces,  and  a  means 
of  strengthening  them. 

His  fourth  object  will  be  to  rouse  the  soul  to  resist- 
ance of  Satan ;  by  showing  his  comparative  feebleness 
in  presence  of  Christ;  the  strength  of  Christ's  promises; 
the  power  of  the  Holy  Sj)irit ;  and  the  peculiar  value 
of  the  Spirit's  offices  in  this  peculiar  position  of  the 
soul. 

His  fifth  object  will  be  to  propose  action.  Too  much 
thinking  will  only  increase  the  trouble.  I  repeat  some 
remarks  previously  made  under  the  topic  of  confirma- 


472  PASTORAL    VISITING. 

tion.  Try  to  take  the  soul  out  of  itself,  out  of  its 
fancied  bonds,  call  it  to  work  for  Christ,  make  it  forget 
its  own  troubles  in  the  greater  troubles  of  the  world 
around ;  and  overcome  desires  of  evil  by  giving  full 
play  to  an  overpowering  sense  of  the  love  of  Christ, 
and  by  yielding  to  the  impulse  whilst  it  works  out  the 
reciprocation  of  love  into  acts  of  love  for  others. 

Views  of  Christ's  graciousness,  and  of  the  Holy 
Ghost's  offices  and  love  are  now  important.  Two  good 
tracts  are  useful  here,  ^'The  Doubting  encouraged,'^ 
"The  Preciousness  of  Christ."  Books  that  are  valu- 
able now  are  "Joy  and  Peace  in  believing;''  '^  Christ 
on  the  Cross,"  "  The  Lord  our  Shepherd." 


PASTORAL  VISITING. 


CHAPTER    XXXI. 

TKEATMENT   OF   CASES. 

The  Christian,  under  affliction. 

Providences  are  special  and  constant  teachers.  More 
is  learned  in  this  school  than  in  any  other.  Under 
earlier  trials  Christians  are  apt  to  look  upon  every  rod 
as  retributive ;  and  consequently  to  draw  an  immediate 
inference  that  they  are  separated  from  God's  favor.  As 
soon  as  a  Christian  becomes  experienced,  the  Pastor's 
task,  as  interpreter  of  Providence,  becomes  compara- 
tively light. 

His  first  object  will  be  to  show  the  real  nature  of 
Providential  dispensations,  as  a  part  of  spiritual  edu- 
cation. 

His  second  object  will  then  be  to  lead  the  Christian 
to  the  right  spirit  in  which  to  receive  burdens,  namely, 
submission  and  patience. 

The  Pastor's  work  at  this  point  becomes  very  heavy, 
for  his  heart  is  heavy.  Sympathy  compels  him  to  carry 
himself  sadly.  It  is  not  easy  to  rise  above  his  human 
nature,  into  that  nature  of  angelic  mould  which  could 
come  down  to  Gethsemane,  and  even  while  holding 
the  cup  to  a  Saviour's  lips,  be  a  strengthening  spirit. 
Nevertheless  this  is  a  Pastor's  opportunity;    and  di- 

40^  473 


474  PASTORAL    VISITING. 

rectly  in  this  line  lies  a  Pastor's  duty ;  with  tears  and 
weeping  it  may  be,  but  with  the  oil  of  joy  in  his  hand 
meanwhile. 

A  Pastor  at  such  moments  will  surely  seek  Divine 
help  in  prayer.  Nor  wall  the  Holy  Spirit  be  absent 
when  thus  solicited,  and  in  such  an  hour  of  need. 
Suggestions  will  come  to  the  Pastor's  mind  in  such  an 
exigency.  He  may  not  know  whence.  He  will  not 
stop  to  analyze  their  sources.     He  will  seize  them. 

I  remember  a  case  where  my  heart  was  torn  by  the 
sorrows  of  two  dear  friends  who  had  lost  their  only 
son,  a  bright  promising  boy,  whom  they  had  devoutly 
and  from  his  Baptism  dedicated  to  the  ministry.  He 
was  growing  rapidly  in  the  fear  of  God.  Suddenly  he 
sickened ;  and  before  they  could  realize  the  danger,  he 
was  dead.  And  all  their  hopes  died  with  him.  Their 
hearts  were  set  on  this  purpose.  And  it  was  a  right 
purpose.  So  right  it  was  that  they  could  not  see  why 
or  how  a  gracious  Father  could  disappoint  such  a  hope. 
I  used  all  ordinary  methods.  They  failed.  I  prayed 
with  them  and  for  them.  The  prayers  brought  no 
comfort.  I  read  God's  word.  It  was  all  true,  but  it 
did  not  touch  the  point  of  perplexity.  I  represented 
God's  love,  and  God's  wisdom.  Of  course  they  did 
not  doubt  either.  But  still  their  right  purpose,  conse- 
crated by  the  very  Sacrament  of  his  covenant  with  Christ, 
was  shattered,  and  buried  forever  in  the  grave  of  their 
first  born.  Suddenly  whilst  I  was  praying  for  light, 
the  Holy  Comforter  suggested — God  has  not  disap- 
pointed the  desire.  The  child  has  not  indeed  been 
admitted  among  the  ministries  of  the  earthly  church : 
but  already,  while  we  are  waiting  and  praying,  God  has 


TREA  TMENT  OF  THE  AFFLICTED  CHRISTIAN.    475 

consecrated  him  by  His  own  hand,  to  the  higher  minis- 
tries of  the  Church  in  Paradise.  Simple  as  was  the 
thought,  the  effect  was  magicaL  Forty  years  have 
passed  since  that  day.  I  have  been  with  those  dear 
friends  since  that  day  in  many  a  sorrow.  But  concern- 
ing that  particular  sorrow,  I  have  never  heard  a  mur- 
muring word,  from  that  instant  when  the  Holy  Spirit 
revealed  to  them,  that,  for  their  dedication  of  their  first- 
born son  to  his  service,  God  had  already  granted  him 
a  heavenly  consecration  to  ministries  in  the  very  pres- 
ence of  Christ  the  Lord. 

Admirable  books  to  be  used  in  such  hours  of  trial 
are,  '^Buchanan  on  Afflictions.'^  ^^Consolations,''  by 
Alexander.  "  It  is  well,"  by  Bedell.  Bonnar's 
"  Night  of  Weeping."  "  The  Family  of  Bethany." 
*'  Heaven,  or  the  Sainted  Dead."     ^'  Early  lost,  early 

saved." 

The  Christian  in  Sickness. 

This  is  a  form  of  affliction  which  brings  a  Pastor  into 
intimate  connection  with  almost  every  member  of  his 
spiritual  flock,  at  some  time.  Cases  vary  so  infinitely 
that  nothing  but  general  directions  can  be  given.  A 
Pastor  is  to  strengthen,  encourage,  and  cheer.  No  de- 
pressing views  are  to  be  taken.  The  case  being  that  of 
a  true  child  of  God,  nothing  is  to  be  done  or  spoken 
but  what  will  animate,  increase  faith  and  brighten  hope. 

The  Christian  in  Insanity. 

A  Pastor  not  seldom  meets  this  peculiar  form  of  dis- 
ease. It  may  be  permanent,  or  temporary.  Religious 
melancholy  is  a  frequent  form  of  it.  All  forms  of  it 
being  results  of  disease  of  mind  or  of  body,  not  being 


476  PASTORAL    VISITING. 

results  of  religious  experience,  or  dependent  upon  spir- 
itual causes,  a  Pastor  can  generally  aid  very  little  in 
removing  it.  He  may  soothe  violent  outbreaks;  but 
he  cannot  cure.  When  any  signs  of  reason  recur  he 
may  suggest  considerations  applicable.  But  let  him 
take  care  not  to  aggravate  the  disease.  In  such  cases 
it  is  his  duty  immediately  to  recommend  wise  medical 
advice.  All  Clergymen  are  liable  to  meet  such  cases. 
One  must  endeavor  to  be  self-possessed,  calm,  and  quick- 
witted. 

My  father  was  once  left  alone  with  a  lunatic  ^\\\o  had 
sent  for  him  in  the  middle  of  the  night,  and  who,  after 
my  father  entered  the  room,  locked  the  door  upon 
him,  and  against  the  keeper.  He  declared  that  the 
keeper  and  his  crowd  had  agreed  to  hang  him  the  next 
day ;  and  that  he  intended  to  keep  my  father  as  a  host- 
age, life  for  life.  It  was  of  no  use  to  oppose  his  aber- 
ration. My  father  turned  the  position  by  persuading 
the  lunatic  that  the  authorities  had  decided  to  defer  the 
execution  for  at  least  a  week  :  and  that  there  would  be 
time  enough  to  appeal  the  case.  This  took  several  hours. 
It  was  daylight  when  he  had  accomplished  this  result, 
and  the  lunatic  opening  the  door,  my  father  was  released. 

Vinet  speaking  of  religious  melancholy  says : 

"As  it  appears  to  be  certain  that  moral  means  maybe  used 
successfully  with  a  moral  malady,  the  cause  of  which  is  physical, 
we  think  that  the  Minister,  in  concert  with  the  Physician,  may 
possibly  eflfect  something.  The  influence  of  the  moral  on  the 
physical  is  as  unquestionable,  as  conceivable,  and  probably  as 
powerful,  as  that  of  the  physical  on  the  moral." 

"  Sometimes  the  idea  makes  the  disease ;  moral  evil  becomes 
physical  evil — a  disease  properly  so  called :  let  us  ascertain  if  it 
has  done  so." 


TREATMENT  OF  A    CHRISTIAN  IN  INSANITY.     ^'J'J 

"  We  should  be  sorry  to  think  that  to  persons  in  whom  mental 
disease  has  become  a  complete  insanit}',  the  spiritual  aids  of  the 
ministry  must  be  useless.  With  them,  especially,  reasoning 
would  doubtless  be  useless,  and  even  dangerous.  But  I  think 
with  Harms,  that  even  when  discussion  is  impossible,  it  may 
sometimes  be  useful  to  speak.  Solitude  and  the  absence  of  inter- 
course may  irritate  the  disease  as  much  as  injudicious  contradic- 
tion ;  and  by  inducing  him  to  speak,  we  may  obtain  some  insight 
into  the  patient's  soul.  Let  us  indulge  the  hope  that,  in  some 
lucid  or  less  perturbed  moment,  we  may  introduce  into  the  poor 
wanderer's  spirit  some  peace,  perhaps  some  light,  or  may  excite 
some  favorable  emotion  which  God  may  regard." 

"  The  mere  names  of  the  heavenly  Father  and  the  divine  Medi- 
ator are  very  powerful,  and  often  have  effect  when  discourse  can 
do  nothing.  A  certain  authority,  a  certain  daringness  is  neces- 
sary ;  we  should  be  conscious  of  feeling  strong :  to  use  an  expres- 
sion of  Harms,  there  is  a  kind  of  tnagic  in  authority  which  faith 
imparts."* 

A  Clergyman  should  make  himself  familiar  with  the 
causes  of  temporary  aberration,  as  presented  in  "  Whar- 
ton's Medical  Jurisprudence" ;  especially  with  those 
which  produce  frequent  periodical  brief  aberrations. 
As  these  occur  in  almost  every  Parish,  a  Minister,  espe- 
cially a  young  Minister,  is  sorely  harassed  until  he  has 
discovered  that  they  are  natural,  and  pass  away  like 
other  diseases  with  their  causes. 

Prayer  meeting  with  a  Christian  in  Insanity. 

It  happened  nearly  forty  years  ago.  All  the  mem- 
bers of  the  family  who  were  present  on  that  occasion 
are  dead.  There  will  therefore  be  no  impropriety  in 
putting  upon  record  the  remarkable  incidents  of  that 
evening. 

*  Vinet,  pp.  293-5. 


478  PASTORAL    VISITING. 

As  usual,  upon  Wednesday  evening  the  little  knot 
of  Christian  people  in  my  first  parish  were  gathered  for 
prayer.  Among  them  came  a  Communicant  who  was 
specially  valued  among  us  for  her  gentleness,  quietness, 
and  amiable  traits,  and  for  the  devoutness  of  her  habits. 
During  the  previous  fortnight  she  had  been  attending 
religious  services  in  the  Valley :  but  as  we  had  fre- 
quently conversed  about  them  I  had  no  reason  to  sup- 
pose that  they  had  been  specially  exciting.  It  happened, 
however,  that  during  the  later  days  of  the  meeting,  the 
subject  of  our  Saviour's  second  coming  had  been  dwelt 
upon;  and  it  happened,  (as  Ave  should  say  unfortu- 
nately,) that  during  the  same  time,  unknown  to  herself, 
my  friend  was  suffering  under  the  incipient  symptoms 
of  brain  fever.  She  was  in  a  condition  of  great  excite- 
ment from  this  disease  on  the  evening  alluded  to,  but 
her  husband,  not  realizing  the  danger,  did  not  restrain 
her  when  she  insisted  upon  going  as  usual  to  the 
AVednesday  service.  These  facts  came  to  my  knowl- 
edge afterwards,  and  are  necessary  to  be  known  in 
order  to  explain  what  followed. 

The  service  proceeded  as  usual;  a  brief  form  of 
prayer  followed  by  a  hymn,  and  then  the  reading  of 
the  Psalm  on  which  I  intended  to  comment.  Whilst 
reading  the  Psalm,  at  an  allusion  to  Messiah,  suddenly 
a  shriek !  Such  a  shriek  !  It  haunts  me  still.  Most 
unearthly !  sharp,  shrill,  terrible !  It  started  the  con- 
gregation to  their  feet.  It  chilled  the  currents  of  my 
blood.  For  a  moment  I  stopped;  until,  recovering 
myself,  feeling  that  to  diminish  the  excitement  I  must 
retain  self-possession,  I  went  on  with  the  reading.  No 
further  interruption  occurred  for  a  while.     I  observed, 


TREATMENT  OF  A    CHRISTIAN  IN  INSANITY.     479 

however,  that  my  friend  had  refused  to  leave  the 
chapel. 

1  began  my  exposition  in  no  very  collected  frame 
of  mind,  and  it  is  pretty  certain  without  much  co- 
herence. When  in  the  coarse  of  remark  the  critical 
verse  had  been  reached,  again  that  imearthly  shriek  ! 
Most  of  the  congregation  left  the  chapel  instantly.  I 
could  do  nothing  except  shut  the  book,  pronounce  a 
brief  prayer,  give  a  benediction,  and  go  to  the  side  of 
my  friend.  By  this  time  her  agitation  began  to  exhibit 
itself  painfully.  With  great  difficulty  she  was  per- 
suaded to  leave  the  church.  She  refused  to  go  home. 
We  induced  her  to  accompany  us  to  my  hostess'  rooms, 
which  were  just  across  the  street.  There  she  began  to 
upbraid  me  for  the  dishonor  done  to  her  infant  son, 
who  she  affirmed  to  be  the  Messiah,  by  terminating  a 
meeting  which  had  been  gathered  in  his  honor,  and  was 
engaged  in  praising  him.  She  insisted  that  the  congre- 
gation should  be  recalled,  and  the  services  resumed :  and 
absolutely  refused  to  go  home  until  her  request  should 
be  complied  with. 

At  this  interval,  after  nearly  forty  years,  I  can  still 
feel  the  intense  mental  conflict  of  that  moment.  I  had 
been  a  minister  scarcely  two  years.  I  knew  the  inexpe- 
diency of  using  force  with  a  patient  in  her  condition.  Of 
course  to  yield  to  the  harmless  vagary  of  insanity  is  the 
dictate  of  prudence.  But  could  I  venture,  even  in  such 
a  cause,  to  imitate  the  solemnities  of  Avorship  ?  At  last 
I  consented  to  the  entreaties  of  her  family,  and  I  note 
the  incident,  if  not  for  the  guidance  of  others,  at  least  to 
relieve  somewhat  their  perplexities  by  my  sympathy;  if 
perchance  they  should  ever  be  in  a  similar  perplexity. 


480  PASTORAL    VISITING. 

A  strange  party  it  was,  that  crossed  the  street,  and 
went  again  into  our  little  chapel,  at  the  rear  of  the 
church.  With  what  singular  feelings  I  opened  the 
Prayer  Book  to  begin  again  our  service!  For  my 
friend  insisted  that  not  one  word  of  the  original  service 
should  be  altered.  But  the  all  seeing  One,  reading  our 
hearts,  knew  that  the  words  we  uttered  meant  not  alto- 
gether what  sounded  on  the  ear,  but  that  which  filled 
our  souls,  anxiety  for  our  friend  and  earnest  supplica- 
tion for  her  relief. 

As  all  was  solemn  and  quiet  I  began  to  be  reassured. 
I  reached  the  Psalm.  When  I  mentioned  Messiah's 
name,  again  that  shriek  !  I  shut  the  Bible.  My  lips 
refused  their  office.  Then  my  friend,  observing  the 
pause,  said,  "Let  us  pray.''  We  knelt:  and  she  poured 
forth  such  a  prayer  as  I  can  imagine  the  Saints  to  utter 
before  the  throne.  It  was  joyously  faithful,  and  full 
of  hope.  It  was  perfectly  coherent,  except  wdien  al- 
luding to  her  son  as  the  Messiah  ;  for  she  mingled  the 
thought  with  remembrances  of  the  Infant  of  Bethle- 
hem. But  it  was  redolent  of  praise ;  full  of  love  to 
the  Redeeming  Lord.  Her  lips  seemed  touched  with 
the  fire  of  the  Altar.  We  did  not  know  how  near  she 
was  kneeling  at  that  moment,  to  the  foot  of  the  throne. 

When  she  had  finished  and  rose,  she  said,  "Now, 
Mr.  Bedell,  give  out  a  hymn."     I  gave  out  the  hymn, 

"  God  moves  in  a  mysterious  way 
His  wonders  to  perform," 

marvelling  what  would  happen  next.  For  my  choris- 
ter had  gone.  All  music  had  by  this  time  deserted  my 
soul.     I  knew  that  my  friend  had  no  ear  for  music; 


A   PSYCHOLOGICAL  PHENOMENON.  431 

had  never  turned  a  tune  in  her  life,  could  not  even  sing 
a  lullaby  to  her  children  in  the  nursery.  There  was  no 
one  to  sing. 

She  rose;    and  then  from  that   voice,  all  ignorant 
of  song,  came  forth  the  hymn,  to  a  familiar  tune,  as 
true  and  pure  and  musical  as  ever  was  heard  on  earth. 
It  was  such  a  song  as  Angels  sing.     Explain  it,  who 
can  ?     It  is  a  psychological  phenomenon  not  mentioned 
in  the  books,  so  far  as  I  know.     I  have  often  thought 
that  it  throws  light  on  that  mystery  of  our  future  being 
— the  perfection  of  our  powers  which  is  to  follow  the 
imperfection   of    their    present    earthly   development. 
Here  were  perfect  musical  powers  that  had  not  only 
been  unused  during  thirty  years,  but  ihQ  existence  of 
which  was  actually  unknown  to  the  possessor  of  them; 
which  no  exigency  of  maternal  life  had  brought  to 
light;  which  had  been  in  abeyance,  but  were  suddenly 
developed  under  the  pressure  of  disease ;    or  perhaps 
by  the   removal  of  some  natural  obstruction,  at  the 
approach  of  death.      Explain   it,  who  can?      There 
never  was  a  sweeter  song.     She  sang  every  verse  of 
the  hymn;  no  one  accompanying  her:  all  listening  in 
amazement,  and  when  she  had  sung, 

"  God  is  his  own  interpreter, 
And  he  will  make  it  phiin;" 

she  said,  '^  Now,  Mr.  Bedell,  dismiss  us  with  the  bene- 
diction." She  returned  quietly  to  her  home.  In  one 
week  we  carried  her  body  to  the  burial.  The  mysteries 
were  opened  to  her.     Her  soul  was  with  her  Saviour. 


41 


482  PASTORAL    VISITING. 


The  Backslider. 


Such  cases  must  be  carefully  followed.  Great  pa- 
tience is  to  be  used.  Their  condition  is  to  be  faithfully 
and  judiciously  revealed  to  themselves.  The  difficulty 
lies  not  in  unconsciousness,  but  in  an  unwillingness  to 
realize  the  true  peril  of  their  state.  A  Pastor  must 
use  every  method  to  get  behind  this  unwillingness. 
When  that  is  done,  especially  when  the  person  has 
been  induced  to  volunteer  a  visit  to  the  Pastor  or  a 
request  for  a  visit  from  him,  the  special  obstacle  will 
have  been  overcome.  The  Pastor's  first  object  will  be 
to  discover  precisely  what  the  degree  and  character  of 
this  "  falling  away"  has  been.  The  second  object  will 
be  to  trace  its  causes  and  origin. 

Generally  the  origin  will  be  found  to  have  been 
neglect  of  private  prayer,  and  of  the  means  of  grace ; 
probably  a  neglect  of  divine  worship,  and  of  the  Holy 
Communion :  or  more  probably,  as  underlying  those 
other  causes,  some  indulgence  in  former  practices  of 
worldly  amusements  or  ungodly  society,  which  had 
been  renounced,  and  for  a  time  discontinued.  Then 
the  remedy  will  be  obvious.  But  immediate  action  is 
to  be  pressed,  by  all  the  influence  of  considerations 
arising  from  the  dreadful  danger  of  this  state.  Dis- 
cussion concerning  the  doctrines  of  election  and  assur- 
ance in  such  a  case  are  futile :  yet  you  must  not  be 
surprised  if  this  person  should  take  shelter  under  the 
declaration  that  having  once  been  the  object  of  Divine 
grace  it  is  not  scriptural  to  suppose  that  any  permanent 
spiritual  harm  can  now  molest.  Satan's  most  cunning 
resource  is  not  a  direct  lie,  but  an  indirect  falsehood : 


THE  BACKSLIDER  AND    THE  MISTAKEN.       433 

the  perversion  of  truth.     Your  skill  will  be  shown  in 
preventing  the  mischievous  consequences  of  this  error. 

The  Mistaken  Professor. 

This  is  a  dangerous  case,  full  of  difficulty;  it  requires 
great  firmness  and  decision  in  the  Pastor.  The  evil 
arises  from  too  slight  healing  of  the  first  wounds  of 
the  spirit :  in  other  words  from  a  too  hasty  profession 
of  religion.  The  result  has  been  that  a  person's  pride 
of  character  and  position  have  become  involved.  He 
is  unwilling  now  not  to  consider  himself  a  Christian ; 
for  the  eye  of  the  world  has  rested  upon  him :  and  the 
inconsistency  of  continuing  to  profess  to  be  a  Christian, 
although  unworthily,  is  less  uncomfortable  than  an  open 
acknowledgment  of  his  error. 

The  only  remedy  is  to  preach  the  Gospel  over  again 
to  this  person  from  the  beginning.  Go  back  to  the 
foundations,  and  build  again  rightly.  It  is  very  diffi- 
cult and  requires  a  great  deal  of  resolution,  of  pains- 
taking effi^rt  and  considerate  thought ;  it  requires  tact 
and  skill,  and  patience.  It  will  probably  be  necessary 
to  restrain  the  person  from  the  Communion  for  a  time : 
but  in  order  to  be  effectual ,  this  discipline  must  avoid 
publicity.  It  must  result  from  conscientious  conviction 
on  the  part  of  the  penitent ;  and  must  be  an  evidence 
of  repentance,  and  a  means  of  deepening  it. 

Books  and  Tracts  suitable  are,  ^^  Startling  Questions.'' 
" Eight  Choice."     ''  Kenunciation."  (Bedell.) 


484  PASTORAL    VISITING. 

Practical  miscellaneous  hints  as  to  Pastor'' s  Visits. 

When  entering  a  Parish,  make  it  a  first  business  to 
go  the  round  of  families  and  individuals;  going  to 
every  family  and  calling  at  every  house:  every  one 
without  an  exception,  rich  and  poor,  master  and  ser- 
vant, married  and  single.  A  system  of  visiting  should 
be  persevered  in  :  both  as  to  time,  and  order.  No  par- 
tiality is  to  be  allowed  to  one's  self  either  as  to  persons,  or 
frequency  of  visiting.*  A  fixed  time  every  day  should 
be  devoted  to  it ;  as  conscientiously  as  a  time  is  fixed  for 
study,  and  sermons;  as  decidedly  as  a  time  is  fixed  for 
reading,  relaxation,  or  for  dinner. 

As  soon  as  circumstances  permit,  let  the  Pastor 
arrange  for  a  weekly  reception  at  his  own  home. 

Avoid  too  great  intimacies  in  the  parish. 

Never  allow  members  of  a  parish  to  be  on  such  a 
familiar  footing,  that  they  feel  at  liberty  to  run  in  and 
out  of  the  house  at  all  hours;  thus  constantly  exercising 
a  supervision  of  the  household  or  family  matters. 

Never  repeat  in  one  house  what  you  hear  in  another. 

Establish  a  character  for  not  betraying  confidence. 

Talk  about  things  and  subjects:  never  talk  about 
absent  people. 

Never  say  a  word,  or  allow  a  word  to  be  said  in  your 
presence,  disparaging  of  the  Clergy. 

Cultivate  a  habit  of  recognizing  people  and  calling 
them  by  name.  This  power  of  quick  recognition  adds 
greatly  to  a  Pastor's  influence. 

*  Form  of  Record  of  Visits  is  given  in  Appendix. 


PASTORAL  ADMINISTRATION. 


CHAPTER  XXXII. 

THE   PASTOR   IN   HIS   SUNDAY-SCHOOLS. 

History. 

One  of  the  earliest  results  of  the  religious  awaken- 
ing in  the  latter  part  of  the  last  century,  was  a  revival 
of  care  for  the  lambs  of  Christ's  fold.  John  Wesley 
and  his  brothers,  whilst  arousing  the  Church  of  Eng- 
land to  a  sense  of  the  error  committed  in  loss  of  Gos- 
pel preaching,  and  lack  of  spiritual  religion,  effected 
a  result  probably  little  dreamed  of,  by  awakening  an 
inquiry  as  to  the  original  cause  of  these  religious  dis- 
orders. They  found  it  in  the  neglect  of  religious  edu- 
cation of  the  children.  'No  parents  ever  forgot  to  bring 
their  children  to  the  Parish  Church  for  Baptism,  or  for- 
got to  place  their  names  on  the  Register ;  but  that  was 
the  end  of  their  religious  duty.  And  when  the  Rector 
had  signed  the  children  with  the  Cross  and  recorded 
their  names  in  his  book,  he  dismissed  all  thought  of 
them.  And  so  it  happened  that  there  grew  up  a  gen- 
eration in  England  godless  and  lawless,  uncivilized  and 
disordered  to  a  lamentable  degree. 

No  sooner  was  real  religion  revived  than  care  for 
these  lambs  of  Christ  was  felt  to  be  an  urgent  necessity. 

Robert  Raikes,  of  Gloucester,  in  1781,  is  generally 
41*  485 


486         THE  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

thought  to  have  been  the  originator  of  Sunday-schools 
for  poor  and  untaught  children :  and  his  constant  per- 
severing labors  to  perfect  this  system  entitle  him  to 
every  credit  as  the  leading  instrument  in  God's  hands. 
But  the  idea  was  suggested  to  him  by  others :  and  sev- 
eral recorded  attempts  had  already  been  made  to  collect 
these  poor  unfortunates  into  Sunday-schools.*  Mr. 
Raikes  survived  until  somewhere  about  1811,  rejoicing 
in  the  glorious  change  produced  by  this  simple  instru- 
ment under  the  hand  of  God. 

My  knowledge  of  Sunday-schools  dates  from  about 
1824-5,  when  my  father  had  taken  charge  of  Saint 
Andrew's  Church,  Philadelphia,  and  established  a 
Sunday-school  in  the  basement  room  under  his  vestry. 
Sunday-schools  had  existed  in  Saint  Paul's,  Philadel- 
phia, from  1816.  And  a  Sunday-school  is  known  to 
have  been  gathered  by  a  lay  reader  in  Quincy,  Massa- 
chusetts, as  early  as  1819.  But  these,  as  well  as  that 
in  Saint  Andrew's,  were  intended,  like  the  English 
Sunday-school,  for  children  of  the  poor  uneducated 
classes.  Such  were  generally  the  scholars  collected  in 
the  basement  of  Saint  Andrew's.  On  one  Sunday  my 
father  took  me  by  the  hand,  led  me  down  to  the  Sun- 
day-school, and  placed  me  among  a  class  of  boys,  under 
the  care  of  William  Russell.     The  room  was  close, 


*  Those  who  desire  to  study  the  history  of  Sunday-schools  will 
find  in  the  Penny  Cyclopsedia,  vol.  xxi.-xxii.  p.  37,  an  account 
of  Wesley's  Method  in  Bedford,  Lancashire,  Sunday-school, 
five  years  before  Raikes's  efforts  :  and  also  an  account  of  Raikes's 
Schools.  3  Section,  ot  seq.  Mr.  Raikes's  views,  and  an  account 
of  the  condition  of  the  children,  are  given  on  the  same  page,  last 
section. 


HISTORY.  487 

damp,  crowded,  and  dark.  There  was  small  attraction 
in  it ;  but  I  shall  never  forget  the  gentle  winning  Chris- 
tian love  of  that  dear  servant  of  God.  He  won  his 
class  to  him,  and  bound  them  to  him,  by  a  power  of 
sympathy  which  I  have  seldom  known  equalled. 

The  purpose  which  my  father  had  in  view,  is  re- 
corded in  the  Superintendent's  book  on  that  morning. 
"The  Kector  brought  in  his  son  this  morning  and 
placed  him  in  the  school,  with  the  purpose  of  setting  an 
example  to  members  of  the  congregation."  I  speak  of 
it  because  it  marked  a  new  era  in  the  Sunday-school 
idea.  Ideas  of  popular  education  were  in  their  infancy ; 
like  some  other  ideas.  Steamboats  were  running  on  the 
Delaware  River,  the  machinery  of  which  was  made  in 
England,  because  it  could  not  be  well  done  in  America ! 
Railroads  w^re  just  beginning  their  transforming  career: 
for  even  at  a  much  later  date,  I  travelled  from  Amboy 
to  Bordentown,  New  Jersey,  in  a  two-decker  car  drawn 
by  a  team  of  horses  tandem.  Stages  were  still  moving 
on  the  regular  route  between  Philadelphia  and  New 
York.  The  distributing  reservoir  for  the  Fairmount 
water-works  was  in  the  square  at  the  crossing  of  Broad 
and  Market  Streets,  in  Philadelphia:  and  water  was 
supplied  to  the  city  of  New  York  by  carts.  So, 
ideas  concerning  this  great  enginery  of  Sunday-schools 
were  still  in  their  infancy.  The  Sunday-school  was 
still  deemed  a  place  only  for  the  poor  and  uneducated. 
The  Alphabet,  the  Primer,  and  the  Spelling-book  were 
the  common  means  of  instruction.  Indeed,  they  so  con- 
tinued for  some  subsequent  years.  When  I  re-entered 
St.  Andrew's  Sunday-school  as  a  teacher,  it  was  to  take 
charge  of  a  class  in  spelling  and  reading:  and  my 


488      THE   PASTOR   IN  HIS  SUNDAY-SCHOOLS. 

labor  on  Sundays,  when  a  student  at  Bristol  College, 
was  to  walk  some  three  miles  to  teach  young  men  to 
spell  and  read.  Consequently  it  was  held  foreign  to 
Christian  duty  for  well  educated  religious  parents  to 
send  their  children  to  school  on  a  Sunday :  deemed 
neither  necessary,  important,  nor  desirable.  But  the 
principal  objection  arose  from  indisposition  to  allow 
children  who  were  well  brought  up,  to  mingle  with  the 
poorer  children,  unwashed  and  uncared  for. 

Gradually  this  prejudice  gave  way.  By  judicious 
effort  some  leading  families  in  the  congregation  were 
induced  to  send  their  children  to  the  school.  When  the 
ice  was  once  broken,  the  thaw  spread  rapidly.  Until 
now,  in  these  later  days,  an  opposite  evil  has  arisen, 
and  threatens  the  cause.  Our  Sunday-schools  are  filled 
with  the  children  of  the  wealthy  and  middle  classes, 
to  the  exclusion  of  the  poor  and  uneducated.  Those 
for  whom  Sunday-schools  were  invented  are  now 
taught  in  Mission  Schools  and  Parish  Schools,  and 
others;  for  new  names  are  invented  whenever  a  new 
necessity  occurs  for  migrating  with  poorer  scholars  from 
contact  with  the  rich.  And  many,  even  Christian 
parents,  have  transferred  the  duty  of  religious  teaching 
of  their  own  children  to  the  Sunday-school  Instructor. 
They  forget  the  obligation  resting  upon  them  to  train 
up  their  offspring  in  the  nurture  and  admonition  of  the 
Lord. 

As  usual,  truth  lies  between  extremes.  The  Sunday- 
school  like  the  Church  should  be  composed  of  all  classes. 
The  need  of  religious  instruction  is  a  common  ground 
on  which  all  classes  stand.  The  poor  and  uu instructed 
come  to  learn  all  truth.     Those  who  are  partially  in- 


HIS  RESPONSIBILITY.  489 

structed  at  liome  come  to  be  better  instructed.  Those 
who  are  well  taught  at  home  find,  injudicious  Sunday- 
school  instruction,  an  auxiliary  to  enforce  and  imprint 
the  beloved  teachings  of  home. 

Hence  the  Sunday-school  rightly  organized  and  filled 
is  an  epitome  of  the  Church ;  and  the  Pastor  finds  in 
this  little  church  the  representatives  of  all  the  classes 
whom  he  meets  in  the  laro^er  cono-reo^ation. 

The  Pastor^s  responsibility. 

Consequently  his  responsibility  is  sole,  and  absolute. 
The  entire  charge  of  the  religious  education,  and  spiritual 
welfare  of  these  children  rests  on  the  Pastor's  soul.  Is 
it  a  tremendous  responsibility?  is  it  an  awful  burden? 
so  is  the  charge  of  his  parish.  Indeed  it  is  but  part  of 
the  whole.  It  sometimes  oppresses  the  more,  because 
individuals,  otherwise  scattered,  are  here  aggregated  and 
approached  in  mass ;  or  because  individuals  otherwise 
addressed  at  a  distance,  and  as  it  were  impersonally, 
from  a  pulpit,  are  here  brought  as  close  to  the  heart,  as 
they  are  to  the  lips.  The  Pastor  gets  near,  very  near  to 
their  souls ;  and  as  he  sees  them  hanging  on  his  words, 
and  moulded  by  every  touch,  the  responsibility  of  his 
pastoral  power  begins  to  be  realized.  But  no  Pastor 
can  transfer  this  responsibility.  It  arises  out  of  his 
relationship  and  is  inherent. 

Neither  is  it  to  be  divided.  Teachers  have  their  own 
responsibility.  A  Superintendent,  if  there  be  one,  has 
his  responsibility.  But  their  responsibilities  are  not  the 
Pastor's  responsibility.  They  are  for  the  time  in  the 
place  of  Parents.  But  the  Pastor,  like  the  Parents,  has 
original  responsibility  arising  out  of  his  divinely  ap- 


490        "THE  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

pointed  relationship.  God  has  given  him  charge  over 
these  souls.  It  springs  from  his  spiritual  oversight  of 
the  Body  of  Christ.  And  it  cannot  be  divided  with 
any  one. 

If  these  two  ideas  are  settled  in  your  minds,  the 
question  is  settled,  whether  the  Pastor  is  Superintendent 
of  his  Sunday-school.  There  may  be  questions  of  ex- 
pediency as  to  how  many  details  of  superintendency  he 
shall  discharge ;  but  there  is  no  question  either  in  prin- 
ciple or  fact  that  by  his  ordination,  and  appointment  as 
Pastor,  he  is  Superintendent  of  his  Sunday-school ;  and 
this  superintendence  is  not  to  be  merely  nominal.  A 
Pastor  is  not  to  be  anxious  to  secure  the  name,  but  the 
thing.  Nor  is  he  merely  to  exercise  power  and  au- 
thority; but  he  is  to  discharge  those  difficult  duties 
which  authority  secures,  the  privilege  of  discharging 
which  is  the  only  valuable  result  of  power.  The  selec- 
tion of  teachers,  and  the  direction  of  studies  belong  to 
him.  As  the  whole  spiritual  value  of  the  school  de- 
pends on  these  two  points,  he  is  to  charge  himself  with 
them  assiduously.  Securing  what  helps  he  can,  yet  he 
alone  is  responsible  before  Christ  for  every  teacher's 
fitness,  to  whom  he  confides  a  lamb  of  the  flock,  and 
for  all  instruction  that  is  poured  in  upon  the  impressible 
souls  of  these  precious  ones  of  Christ. 

Assistant  Superintendent. — Sometimes  a  name  be- 
comes a  thing.  The  name  Superintendent  sometimes 
implies  the  possession  of  a  power  and  influence  which 
excludes  and  supersedes  the  Pastor.  As  this  ought 
never  to  be,  I  prefer  to  use  the  name  Assistant  Super- 
intendent for  the  officer,  who  is  to  be  the  Pastor's  Lieu- 
tenant in  the  management  of  the  Sunday-school.     The 


HIS  RESPONSIBILITY.  49 X 

Pastor  is  the  superinteDclent,  actually;  but  not  in  the 
title.  The  Assistant  Minister  (if  there  be  one)  should 
be  Assistant  Superintendent.  Otherwise  let  some  well 
qualified  influential  layman  be  appointed.  Neither 
social  position  nor  wealth,  but  religious,  moral,  social, 
and  ecclesiastical  position  combined,  should  determine 
your  selection.  And  he  should  be  thoroughly  in  accord 
with  the  Pastor.  As  he  must  often  stand  in  the  Pas- 
tor's place,  he  should  be  well  acquainted  with  the 
Pastor's  views,  and  be  in  entire  sympathy  with  his 
general  opinions;  if  possible  also  with  his  peculiar 
views.  There  is  only  one  Head  to  the  Parish.  The 
Shepherd  has  the  responsibility  for  the  way  which  the 
flock  is  to  take.  A  strange  confusion  would  there  be 
should  the  under  Shepherd  lead  the  lambs  one  way, 
whilst  the  Sliepherd  was  leading  the  sheep  another! 
The  Assistant  Superintendent's  piety  should  be  assured  ; 
his  morality  undoubted  and  unsuspected;  his  social 
position  respectable;  his  intelligence  well  known ;  his 
general  cultivation  sufficient  to  enable  him  to  hold  his 
place  with  every  teacher ;  and  his  knowledge  should 
be  accurate  both  of  Scripture  and  of  those  branches 
which  illustrate  it,  such  as  history,  geography,  etc.  He 
is  a  leader ;  and  is  to  exert  power  of  influence.  Such 
a  right  man  is  not  easily  found.  A  serious  difficulty 
arises  when  a  wrong  man  gets  into  this  office.  Some- 
times it  is  a  less  evil  of  two  to  allow  him  undisturbed 
possession. 

Asa  general  rule  it  is  wisest  to  take  for  granted  your 
position  as  Pastor,  and  to  assume  the  direction  as  soon 
as  you  enter  the  Parish.  Where  you  desire  to  assure 
the  Superintendent  in  his  position,  let  whatever  you  do 


492      THE  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

be  seen  to  be  done  in  your  relation  as  Pastor,  taking 
pains  to  leave  all  that  you  can  in  the  Superintendent's 
hands.  Where  the  Superintendent  is  not  judicious,  or 
acts  as  you  do  not  approve,  quietly  assume  more  and 
more  of  the  direction.  The  result  will  depend  on  the 
wisdom  you  exhibit.  If  you  are  recognized  as  Super- 
intendent the  reins  will  soon  lie  in  your  hands ;  and 
if  the  unfit  man  do  not  speedily  retire,  at  least  he  will 
become  a  cipher.  Where  the  interests  of  a  School 
require  a  change  in  the  Superintendency,  let  it  never 
be  made  hastily  or  violently,  or  by  a  mere  act  of 
authority.  A  wise  Pastor  will  find  many  ways  to  bring 
his  ends  about,  no  one  being  the  wiser.  Perhaps  an 
exchange  of  duty  may  be  effected;  for  the  lines  of 
talent  for  the  posts  of  superintendent  and  teacher  are 
not  parallel.  One  who  cannot  guide  a  school  may 
nevertheless  be  the  best  of  teachers  for  a  Bible  Class. 
Executive  ability  to  govern  en  masse,  differs  from  that 
which  influences  individuals. 

Before  leaving  the  subject  of  Assistant  Superin- 
tendent I  would  say,  that  it  may  often  be  wise  to 
select  a  woman  to  this  office ;  especially  for  girls.  The 
best  Superintendent  of  Sunday-schools  I  have  ever 
known  was  the  noble  woman  who  had  cliarge  of  a 
large  girls'  school  during  ten  years  of  my  father's 
Ministry,  and  after  his  death,  for  ten  years  longer,  in 
St.  Andrew's  Church,  Philadelphia ;  and  subsequently 
had  charge  of  the  girls'  department  in  my  school  at  the 
Ascension  Church,  New  York,  for  a  longer  period: 
fulfilling  more  than  thirty  years  of  the  most  devoted 
and  efficient  service,  terminated  only  by  death,  at 
nearly  seventy  years  of  age.     Miss  Thurston  had  never 


HIS   CHOICE  OF   TEACHERS.  493 

been  absent  from  her  post  for  a  single  Sunday  during 
all  that  period,  except  by  absolute  necessity ;  and  never 
a  day  from  ill  health.  A  woman  excels  in  those  pecu- 
liarities of  disposition  which  fit  a  person  for  tlie  duty 
of  Superintendent ;  whilst  she  may  not  have  so  much 
executive  ability,  she  often  has  large  religious  devotion, 
purity  of  character,  suavity,  patience,  and  prudence; 
and  by  gentleness  accomplishes  the  ends  of  Sunday- 
school  government.  By  all  means  take  a  well-qualified 
woman  for  Superintendent,  even  of  a  whole  school, 
rather  than  a  partially  qualified  or  ill  qualified  man. 
In  such  case,  lead  the  devotions  yourself,  or  when 
absent  place  that  duty  in  the  hands  of  some  fit  male 
teacher. 

The  Choice  of  Teachers. — Pastoral  visiting  will  aid 
you  in  discovering  those  who  are  fitted  for  teachers. 
It  is  not  every  one  who  has  a  desire,  or  even  a  religious 
impulse  to  teach,  in  whose  hands  that  responsibility 
ought  to  be  placed.  If  the  Assistant  Superintendent 
be  prudent  and  judicious,  the  choice  of  teachers  may 
well  be  left  in  his  hands :  the  Pastor  reserving  only 
the  right  of  confirming  his  nominations.  And  it  will 
be  important  both  for  the  Pastor's  own  sake,  and  that 
of  the  School,  that  the  Assistant  Superintendent  shall 
exercise  a  large  influence  in  the  selection.  It  will  aid 
his  discipline,  by  increasing  his  authority.  And  it  will 
greatly  relieve  the  Pastor  of  an  onerous  task.  Place 
in  his  hands  the  duty  of  dispensing  with  the  services  of 
unsuitable  teachers,  should  that  ever  become  necessary. 

Guidance  of  studies. — As  a  matter  of  principle,  the 
Pastor  will  take  control  of  all  the  studies  of  the 
Sunday-school.     He  will  select  the  books,  and  arrange 

42 


494        THE  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

the  course.  It  is  as  obviously  his  duty,  as  it  is  to  select 
themes  for  the  pulpit.  He  is  to  feed  the  lambs  of 
Christ.  He  must  know  the  whole  constituents  and 
proportions  of  the  spiritual  nourishment  which  is  given 
them.  Disagreement  on  this  as  on  all  topics  is  to  be 
prevented  by  avoiding  ostentation  of  authority ;  espe- 
cially in  one's  opening  ministry.  Make  the  choice  of 
books  to  be  studied  and  arrange  the  methods  of  study, 
after  consulting  with  your  Superintendent,  or  through 
your  teachers'  meeting.  In  this  latter  relation  you 
may  not  only  have  the  benefit  of  the  experience  of 
those  who  have  been  co-laborers,  and  have  shown  their 
interest  in  the  work,  but  here  you  will  be  able  to  in- 
fluence, and  in  a  legitimate  and  effective  way  may  lead, 
their  judgments  to  accord  with  your  own. 

Tlie  Pastor^ s  relation  to  his  Sunday-school  is  precisely 
that  which  he  bears  to  every  other  department  of  his 
spiritual  charge  and  to  his  Sunday  scholars,  that  which 
he  bears  to  them  out  of  school.     He  is  Pastor. 

The  Pastor's  responsibility  for  his  Sunday-school  is 
entire,  before  Christ.  It  is  entire,  before  the  people ; 
who  have  placed  themselves  and  their  children  under 
his  spiritual  guidance.  It  extends  to  the  whole  su- 
perintendence of  the  school.  It  includes  the  selection 
of  Assistant  Superintendent;  and  of  the  Teachers. 
It  includes  the  choice  of  books  for  study;  and  the 
course  of  study,  and  supervision  of  the  mode  of  teach- 
ing and  study.  And  incidentally,  he  is  the  judge 
of  the  character  of  all  books  that  are  read  in  the 
school. 

Qualifications. — In  the  selection  of  Teachers  a  Pastor 
should  have  regard  to  their  possession  of  the  following 


REQUISITES  FOR  A    TEACHER. 


495 


qualifications,  which  are  arranged  in  the  order  of  com- 
parative importance  : 


1.  Genuine  pfety. 

2,  Good  temper, 

3.  Self-control. 

4,  Punctuality. 

■{   5.  Affectionate  persuasive  address. 

6.  Prudence. 

7.  Firmness. 

8.  Impartiality. 
^  9.  Patience  and  perseverance, 
f  1.  Intelligent  knowledge  of  religion. 


Elements  of 
character. 


Preparations. 


!   2.  Intellio-ent 


acquaintance  with  Scriptui 


3.  Love  of  children. 

4.  General  intelligence  and  cultivation. 


In  selecting  an  Assistant  Superintendent  it  is  to  be 
remembered  that  the  position  should  be  that  of  entire 
authority  in  his  or  her  sphere.  Consequently,  after 
choosing  such  an  officer,  let  the  Pastor  exhibit  perfect 
confidence  in  him  or  her.  The  Pastor  may  place  limits 
and  define  the  sphere.  But  having  done  so,  the  position 
should  be  made  one  of  entire  authority  within  those 
limits  and  in  that  sphere.     The  Qualities  necessary  are, 

Dignity. 

Punctuality. 

a  prompt  and  distinct  utterance. 

Orderliness. 

Quietness. 

Firmness. 

Spiritedness. 

Goodness  or  manners. 

Good  manners  are  not  the  least  point  to  be  thought 
of  in  selecting  an  Assistant  Superintendent.     He  should 


496         '^HE  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

be  a  gentleman  or  she  a  lady,  in  the  highest  and  truest 
sense :  persons  of  thoughtful  considerate  dealing,  sym- 
pathizing and  sincere.  They  are  under  the  necessity  of 
dealing  with  teachers  as  well  as  scholars.  Rough,  bluif, 
blunt  inconsiderateness  is  often  real  unkindness.  It 
repels,  offends,  and  sometimes  disgusts.  The  manners 
of  a  Superintendent  are  the  models  for  imitation,  and 
consequently  should  be  a  part  of  your  system  of  educa- 
tion. 

Quietness  in  a  Superintendent  is  especially  necessary 
to  the  good  order  of  your  school.  A  noisy,  boisterous, 
hurrying  Superintendent,  will  be  sure  to  keep  a  school 
in  an  uproar.  Quietness  subdues  disorder,  abates  noise, 
gives  weight  to  authority.  A  prompt  and  distinct 
utterance  is  very  important.  All  being  able  to  hear,  all 
will  be  attentive.  Notices  of  lessons,  hymns,  and  ques- 
tions are  not  heard  by  any  instinct.  The  opposite  sort 
of  utterance  in  a  Superintendent  invariably  produces 
inattention  and  disorder. 

T\\Q 'preparations  needed  in  a  Superintendent  in  order 
that  he  may  successfully  face  his  position,  should  be 
carefully  observed.  His  character  will  be  reflected  on 
the  School.  Consequently  he  should  be  an  established 
Christian;  and  beyond  that  should  be  well  considered, 
respected,  and  esteemed  by  the  community.  He  must 
not  be  a  novice^  nor  untried.  The  community  having 
known  him,  parents  will  be  ready  to  place  their  chil- 
dren under  his  care :  otherwise  your  school  is  likely  to 
be  (as  it  ought  to  be)  empty. 

The  selection  of  an  Infant  School  Teacher  presents 
some  special  difficulties.  I  have  seen  all  necessary 
qualities  once  combined   in  a  man,  Ashton   Claxton, 


REQUISITES  FOR  A    TEACHER.  497 

of  Philadelphia.  Generally  they  are  to  be  found  in 
an  unmarried  woman.  Married  women  having  been 
brought  into  collision  with  their  children's  tempers 
and  wills,  with  worrying  habits  and  evil  hearts,  have 
learned  the  necessity  of  using  discipline  not  always  the 
mildest.  Therefore,  as  a  rule,  they  are  not  quite  so 
well  suited  to  this  task  as  the  unmarried.  Unmarried 
women  think  of  the  mode  of  disciplining  children  theo- 
retically ;  and  love  and  kindness  are  the  only  rods  they 
employ.  This  method  of  treatment  may  be  quite  pos- 
sible, once  a  week,  for  one  hour,  w^ithout  violating 
Solomon's  precept  or  without  interfering  wdth  any  wise 
discipline  of  home.  In  general  then  I  advise  you  to 
choose  a  young  bright  sprightly  lively  single  woman 
for  Infant  School  Teacher.  She  must  be  able  to  sing, 
and  should  love  to  sing.  Before  appointing  such  a 
Teacher  to  a  permanent  position,  I  advise  that  her  apt- 
ness for  the  post  be  thoroughly  tried.  Let  her  make 
the  experiment  of  instructing  the  class  for  several 
Sundays;  and  let  the  Pastor  satisfy  himself  of  her  fit- 
ness before  committing  to  her  this  most  responsible 
work. 

The  choice  of  Bible  Class  Teachers  presents  still 
greater  difficulties.  These  Instructors  hold  an  inter- 
mediate position  between  the  Sunday-school,  and  the 
Pastor's  own  great  school,  the  Church.  On  their  com- 
petency depends  the  solution  of  that  most  serious  ques- 
tion, so  greatly  agitating  all  Christian  minds,  how  shall 
the  Church  retain  its  hold  on  those  Sunday  scholars 
Avho  deem  themselves,  or  perhaps  really  are,  too  old  or 
too  much  advanced  to  enjoy  or  profit  by  ordinary  Sun- 
day-school class  instruction  ?      Our  Common  School 

42* 


498         ^^^  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

system  provides  a  High  Seliool  for  such :  but  the  High 
School  pursues  methods  of  its  own  under  a  higher  class 
of  Teachers  than  those  who  conduct  the  ordinary  de- 
partments. The  Bible  Classes  are  the  Church's  High 
School.  If  the  instruction  should  generally  be  the  same 
in  substance  as  that  of  the  Sunday-school,  and  if  possi- 
ble the  same  in  subject,  it  should  be  pursued  by  sucli 
higher  methods,  and  with  such  broader  illustrations,  as 
will  render  it  supremely  attractive  to  older  scholars; 
so  that  they  will  not  willingly  be  separated  from  their 
Bible  Class.  But  to  attain  this  end  the  Teacher  must 
be  superior;  a  superior  person  in  mental  qualities,  in 
breadth  of  culture,  in  Scriptural  knowledge,  and  in 
spiritual  character.  To  say  that  we  have  few  such 
Teachers  is  either  to  belie  our  Church,  or  to  tell  of  its 
disgrace.  I  do  not  believe  it.  I  have  never  found  any 
such  want,  either  in  my  little  parish  at  West  Chester, 
where  my  whole  congregation  immbered  only  eighty 
souls,  or  in  the  Church  of  the  Ascension,  New  York, 
nor  in  any  ordinarily  alive  parish  in  Ohio.  The  diffi- 
culty generally  rises  from  a  hap-hazard  choice  by  the 
Rector,  which  it  is  not  easy  for  him  subsequently  to 
remedy.  He  should  take  the  Bible  Class  himself,  until 
he  can  find  a  proper  substitute :  and  he  should  realize 
that  the  proper  substitute  is  not  likely  to  volunteer,  but 
must  be  sought  for,  and  will  probably  be  drawn  out  of 
modest  retirement  unwillingly,  and  only  by  pressure  on 
the  conscience.  But  let  the  right  person  be  found,  and 
the  Pastor  discovers  that  the  questlo  vexatci  is  solved  to 
his  hand.  His  scholars  pass  most  cheerfully  from  the 
Sunday  scholars'  benches  to  the  Bible  Class,  and  from 
the  Bible  Class  to  his  Confirmation  Class,  and  thence  to 


REQUISITES  FOR   A    TEACHER.  499 

the  active  lay  work  of  his  Church,  without  reluctance 
and  without  a  break. 

The  Bible  Class  Teacher  should  have  an  acknowl- 
edged good  social  position  in  the  community.  He 
should  be  a  busy  man,  not  an  idler ;  she  an  active,  earn- 
est woman,  with  no  leisure ;  neither  of  them  having  a 
moment  to  spare  except  for  conscientious  preparation 
for  the  Sunday  Lesson.  A  lawyer,  or  an  earnest  mer- 
chant, who  has  scarcely  leisure  to  eat  bread ;  that  is 
the  man  who  will  lay  hold  of  this  work  for  Christ  with 
conscientiousness,  and  carry  it  through.  A  woman  who 
is  a  student,  whose  family  cares  are  no  longer  petty 
and  worrying,  but  who  is  a  leader  in  society  and  in 
social  benevolences,  whose  conversation  and  wit  are  gen- 
erally attractive ;  that  is  the  person  who  will  make  your 
Bible  Class  the  very  centre  of  attraction.  They  will 
study  the  lesson  not  only  to  know  what  the  words  teach, 
but  what  the  thousand  revelations  of  God  teach  through 
the  words ;  revelations  in  nature,  in  art,  in  history,  in 
daily  circumstances. 

Such  teachers  may  be  found.  Happy  the  Pastor  who 
has  an  eye,  and  is  guided  by  God's  grace,  to  search  them 
out. 

As  a  guide  to  determine  the  competency  of  a  Bible 
Class  Teacher,  as  well  as  to  point  out  books  suitable  for 
such  classes,  place  in  your  Teacher's  hands  such  courses 
of  instruction  as  "  Eleven  Months  in  Horeb,'^  and  the 
^'Church  in  the  Wilderness."*  That  sort  of  books, 
giving  the  results  of  deep  study,  and  long  experience 
in  what  is  needed  for  a  Bible  Class,  will  test  your 

*  Published  by  Kandolph,  New  York. 


500         THE  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

Teacher's  willingness  and  zeal,  will  stimulate  activity 
in  inquiry  in  the  same  direction,  and  will  quicken  the 
earnestness  of  every  scholar.  Every  Parish  in  our 
Church  contains  such  Teachers,  or  ought  to.  Let  the 
Pastor  find  them  ;  or  let  him  never  rest  until  he  shall 
have  educated  some  to  meet  the  occasion. 


PASTORAL  ADMINISTRATION. 


CHAPTER    XXXIII. 

SUNDAY-SCHOOLS. 

Definition  of  a  Sunday-School. 

It  is  the  nursery  of  the  Church.  It  is  that  depart- 
ment of  His  household  where  Christ's  children  are 
trained.  It  bears  the  same  relation  to  the  Church  as 
the  nursery  to  the  family.  It  is  where  His  children 
are  nurtured  and  trained  to  enter  into  and  enjoy  the 
employments  and  society  of  Christ's  family.  It  is  our 
Church's  glory  that  she  makes  express  provision  for  the 
religious  education  of  her  little  ones.  In  this  her  rule  is 
both  Scriptural  and  Apostolic.  From  the  earliest  days 
children  were  the  care  of  Christ's  Ministers.  The 
Sunday-school  in  these  later  days  fills  the  place  which 
was  so  largely  occupied  by  Catechumens  in  the  elder 
days.  Those  were  indeed  unbaptized  ;  but  many  in  our 
Sunday-schools  are  in  that  condition.  The  resemblance, 
however,  is  specifically  this,  that  Catechumens  were 
being  prepared  to  be  admitted  to  all  the  privileges  of 
the  Church.  And  this  is  the  distinct  purpose  for  which 
Sunday-schools  now  exist. 

They   are   not    nurseries   in   the    sense   that   there 

501 


502         THE  PASTOR   IN  HIS  SUNDAY-SCHOOLS. 

children  are  kept  out  of  mischief  on  the  Lord's  day. 
A  Sunday-school  is  not  to  be  considered  a  Creche — a 
home  for  small  children,  where  at  small  expense  an 
indolent  or  careless  parent  may  send  a  child  to  be  nour- 
ished in  the  word  of  life  or  what  not  on  Sundays,  whilst 
the  parent  occupies  himself  or  herself  in  more  con- 
genial employments.  But  it  is  the  holy  place,  where 
the  children  of  Christ,  the  lambs  of  his  fold,  baptized 
or  not  baptized,  like  the  Catechumens  of  old,  are  gath- 
ered under  the  immediate  superintendence  of  his  Min- 
isters, and  the  Brethren,  to  be  educated  for  Christ  and 

his  Church. 

Departments. 

Naturally  the  children  will  be  divided  into  classes 
according  to  age:  and  sometimes  according  to  advance- 
ment. 

The  Infant  School  consists  of  those  who  are  from 
four  years  to  eight  or  twelve.  The  age  varies  greatly 
according  to  the  advancement  of  the  Scholars. 

The  General  Sunday-School  is  composed  of  all  whose 
advancement  lies  between  the  Infant  School  and  the 
Bible  Classes.  Here  Avill  be  opportunity  for  making 
wise  and  prudent  discrimination,  between  different  de- 
grees of  moral,  social,  and  intellectual  training.  No 
discrimination  should  be  made  merely  on  account  of 
social  position ;  none  based  on  wealth ;  but  some  dis- 
crimination is  allowable  on  the  score  of  social  habits. 
Discrimination  is  always  to  be  made  on  account  of 
training,  and  advancement  in  the  scale  of  intellectual 
and  moral  education.  Some  poorer  children  will  ex- 
hibit more  intelligence,  knowledge  of  Scripture,  better 
manners,  more  real  gentility,  than  neglected  children 


OBJECTS  OF  SUNDAY  INSTRUCTION.  5()3 

of  rich  people;  especially  those  whose  training  has 
been  received  entirely  from  the  hands  of  ignorant 
nurses.  City  parents  often  leave  their  children  to  be 
cared  for  by  hired  servants;  (many  of  them  "French" 
nurses,  who  never  left  Ireland  until  they  emigrated  to 
America;)  mere  servants,  having  little  knowledge,  and 
less  sympathy.  Of  course  these  children  fall  far  be- 
hind those  who  have  been  trained  by  prayerful  and 
loving,  though,  it  may  be,  humble  hands,  of  i)arents  in 
poverty.  Such  discrimination  should  be  made  for  the 
sake  of  each  class ;  and  of  each  child.  The  rule  as  to 
formation  of  classes  is,  to  gather  into  each  those  who 
are  nearest  the  same  degree  of  intellectual  and  moral 
advancement. 

Bible  Classes  are  for  the  more  advanced  scholars. 
They  are  not  to  be  taught  catechetically,  but  are  to  be 
instructed  in  methods  of  gathering  lessons  for  them- 
selves out  of  God's  word,  and  should  be  practised  in 
this  art.  The  sexes  should  be  taught  separately,  as  a 
general  rule. 

Objects  of  Sunday  instruction. 

The  primary  object  in  all  departments  is  i\\Q  forma- 
tion and  development  of  a  Chnstian.  It  is  to  be  kept 
constantly  prominent.  The  object  is  not  amusement ; 
not  relief  from  tedium ;  not  secular  instruction.  But 
the  distinct  object  is  to  develop  the  children  as  true 
Christians.  This  being  so,  it  settles  the  question  as  to 
religious  character  in  the  teachers.  They  who  are  to 
lead  children  to  Christ  by  the  straight  and  narrow  way 
must  have  gone  that  way  themselves :  and  the  higher 
the  attainments  of  a  teacher  in  the  divine  Life,  the  more 


504        THE  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

successful  he  is  likely  to  be,  provided  he  shall  not  have 
lost  sympathy  with  the  imperfections  of  childhood. 

An  object  of  scarcely  less  importance  is  {\\q  formation 
of  character.  Character  partly  results  from  natural 
gifts;  partly  from  correction  of  wrong  biasses  and 
habits,  and  largely  from  the  production  of  right  habits. 
All  traits  of  character  were  originally  good,  and  even 
the  most  noxious  now  are  only  perversions  of  what 
were  right.  For  example,  impatience  is  often  only 
energy  perverted  or  ill  regulated:  a  desire  to  see  a 
thing  quickly  done  which  lingers ;  or  an  end  quickly 
attained,  when  the  reason  for  delay  does  not  appear. 
Ambition  and  pride  are  not  in  themselves  wrong,  but 
only  their  perversions  are  injurious.  Vanity  is  the 
perversion  of  pride;  emulation  and  jealousies  are  the 
perversions  of  ambition.  Self-love  is  implanted  in  the 
nature  for  self-preservation :  selfishness  is  its  perver- 
sion. Now  energy,  ambition,  pride,  self-love,  need  to 
be  regulated,  educated,  taught  to  hold  their  rightful 
place  in  the  moral  economy.  And  character  therefore 
results,  partly  from  tlie  peculiar  formation  of  one's  dis- 
position as  it  is  called ;  and  partly  from  the  education 
or  want  of  education  of  these  peculiarities.  As  so 
much  depends  on  early  training  of  disposition,  the 
part  which  a  Sunday-school  Teacher  discharges  is  of 
the  utmost  importance.  And  one  main  effort  of  the 
Sunday-school  Teacher  should  be  to  watch,  develop, 
correct,  and  form  these  natural  temperaments  into 
permanent  godly  wholesome  character. 

Another  object  is  religious  instruction,  for  it  is  the 
proper  means  by  which  to  produce  religion.  Just  as 
instruction  is  the  first  duty  of  the  preacher,  so  of  the 


OBJECTS  OF  SUNDAY  INSTRUCTION.  505 

Sunday-school  teacher :  for  upon  right  information  of 
the  mind  is  based  the  right  direction  of  the  affections. 
Even  where  conversion  does  not  immediately  follow, 
right  instruction  implants  seeds  which  are  never  eradi- 
cated. We  find  them  in  later  years  constantly  devel- 
oped into  plants  of  everlasting  life.  A  Teacher  should 
therefore  be  always  hopeful  of  producing  direct  religious 
results  by  conscientious  and  well-directed  religious 
teaching. 

A  last  object,  and  only  a  little  inferior,  is  by  Sunday 
instruction  to  form  in  every  scholar,  an  intelligent  at- 
tachment to  our  Church:  not  blind,  but  intelligent 
attachment,  for  that  will  stand.  And  yet  even  an 
attachment  that  has  no  better  foundation  than  tradi- 
tionary love,  based  on  a  parent's  instructions,  or  a 
teacher's  example,  is  far  better  than  no  ecclesiastical 
attachment  at  all.  Miserable  is  the  fate  reserved  for 
a  Sunday  scholar  whose  affections  are  dispersed  through 
all  sorts  of  forms  of  religious  faith,  and  whose  religious 
habits  are  settled  nowhere.  Generally  infidelity  results, 
or  heresy ;  almost  certainly  carelessness  of  religion,  and 
fatal  irreligion.  But  a  Pastor  should  desire  this  attach- 
ment to  be  intelligent.  It  should  have  a  basis  in  his- 
torical facts  and  scriptural  principles,  and  therefore  be 
able  to  withstand  temptation  and  attack.  Distinct 
Church  instruction  should  therefore  be  given.  Not 
only  should  the  whole  line  of  instruction  be  churchly, 
that  is,  conformed  to  the  standards  of  our  Church  and 
taking  its  tone  from  them,  but  definite  teaching  should 
be  given  as  to  the  structure  and  government  of  our 
Church,  the  reasons  for  them  and  their  propriety.  It 
should  never  be  controversial,  never  comparative,  but 
w  43 


506         THE  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

always  positive.  It  is  better  that  the  Pastor  should 
give  this  class  of  instruction.  He  tliereby  insures  unity 
of  views. 

As  a  necessary  corollary,  Sunday  scholars  should 
never  be  allowed  to  attend  the  schools  of  other  Churches 
than  their  own.  The  instruction  in  our  own  Church 
should  be  so  distinctive,  that  there  will  be  no  tempta- 
tion for  others  than  our  own  children  to  attend  our 
schools.  And  believing,  as  I  do,  that  other  Churches 
are  equally  alive  to  the  importance  of  this  precept,  our 
Parents  should  never  allow  their  children  to  stray  from 
our  own  folds. 

I  recommend  that  free  use  be  made  of  Bishop  Gar- 
rett's "Continuity  of  the  Church,"  and  "Clark's  Walk 
about  Zion.'' 

Means, 

The  primary  means  of  reaching  these  ends  are  the 
Word  and  Prayer.  Except  as  the  Bible  lays  the  founda- 
tion for  attaining  these  ends,  nothing  permanent  will  be 
accomplished :  for  as  there  is  no  real  moral  truth  which 
has  not  its  basis  in  Scripture  principles  and  Divine 
revelation  ;  so  no  permanent  influence  can  be  produced 
on  the  character,  except  by  the  power  of  divine  truths, 
by  the  guidance  and  aid  of  the  Holy  Ghost,  and  by 
the  sanctions  and  assistance  revealed  in  the  Bible. 

The  Word  of  God,  therefore^  is  to  be  the  main  sub- 
ject of  Sunday-school  instruction.  No  other  book  for 
study  is  to  be  allowed  to  be  compared  with  it  in  im- 
portance or  influence.  It  is  prime.  And  all  other  in- 
struction is  to  be  referred  to  it.  Even  the  Church  Cate- 
chism, and  lessons  from  the  Liturgy,  are  to  be  taught 
as  having  authority,  because  God's  word  teaches  them. 


THE  MEANS  OF  INSTRUCTION.  507 

In  every  department  the  Bible  is  to  be  constantly  pre- 
sented as  the  one  Book,  the  main  study,  the  Book  to 
which  all  other  instruction  is  referred  and  from  which 
it  derives  its  authority. 

The  subsidiary  means  are  : 

First.  The  mfluence  of  a  teacher^s  character.  It  is 
felt.  It  is  direct.  It  is  powerful.  Every  illustration 
of  character  for  good,  (and  alas !  also  for  evil,)  strikes 
deeply  upon  the  impressible  souls  who  are  watching 
voice,  tone,  manner,  and  word.  A  gentle,  kind,  affec- 
tionate, calm,  religious  morning  salutation,  for  example, 
especially  when  followed  by  a  similar  manner  through 
the  hour,  will,  by  and  by,  form  a  class  upon  that  model. 
The  children  imitate  what  they  resj^ect  and  love.  Alas! 
also  they  imitate  more  easily  what  leans  to  their  own 
perversities.  A  cold,  heartless,  indifferent,  perfunc- 
tionary  character  reflects  itself  speedily  in  producing 
chilliness  in  the  hearts  of  the  class.  So  a  teacher's 
example  tends  to,  or  leads  from,  conversion ;  assists, 
or  detracts  from  religious  instruction ;  forms  good,  or 
evil,  character ;  creates,  or  prevents,  attachment  to  our 
Church. 

Religious  instruction. — A  teacher  is  interested  in  it 
and  intelligent  in  it  or  not,  according  to  his  own  re- 
lio;ious  views  and  their  fervor. 

Character. — A  teacher,  quiet,  composed,  well  bal- 
anced, not  surprised,  not  thrown  off  his  guard  by  im- 
proper conduct  or  ill-advised  speech,  will  produce  such 
a  character  by  reflex  influence  on  his  class :  or  if  un- 
punctual,  late,  hurried,  flurried,  quick  in  temper,  hasty 
in  speech,  easily  excited  by  ill-doing,  soon  angry,  im- 
})atient,  vexed,  not  studious,  indiflerent  in  manner,  care- 


508         3W^  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

less  about  the  lessons,  lie  will  soon  make  his  class  sadly 
like  himself. 

Attachment  to  the  Church. — What  attachment  to  our 
Church  can  result  if  a  teacher  in  our  school  be  a  con- 
scientious Methodist,  or  Presbyterian,  or  Baptist,  or 
such  in  heart;  or  if,  what  is  almost  as  much  to  be 
deprecated,  he  be  an  Episcopalian  who  knows  little 
about  his  Church,  and  can  give  no  intelligible  reply  to 
the  question,  why  am  I  a  Churchman?  Every  Pastor 
should  have  teachers  who  revere  and  love  our  Church, 
if  he  wishes  his  scholars  to  grow  up  in  intelligent 
attachment  to  our  Church. 

'Prayer  is  a  teacher's  main  resort,  for  he  needs  divine 
help  in  his  teaching  of  Scripture,  in  leading  the  tender 
heart  to  Christ,  and  in  forming  character.  Prayer, 
bringing  Divine  aid  or  rather  inducing  a  sense  of  its 
presence,  is  the  Teacher's  main  support.  Children  soon 
learn  to  feel  the  power  of  a  praying  teacher.  There  is 
an  insensible  influence  produced  by  a  teacher's  manner 
who  by  continued  prayer  lives  within  an  appreciation 
of  heavenly  realities.  And,  there  is  also  a  sensible 
influence ;  for  a  teacher  who  comes  from  his  knees  to 
teach  his  class,  brings  with  him  a  glory  and  a  spiritual 
radiance,  reflections  of  the  mercy-seat,  which  affect  the 
children's  keen  perceptions  like  as  Moses'  face  im- 
pressed the  Israelites  when  he  came  down  from  the 
Mount,  ignorant  of  the  glory  which  he  brought  with 
him,  but  so  vivid  that  his  peoj^le  could  not  steadfastly 
behold  it. 

Method. 

System  in  Instruction. — There  should  always  be  some 
system.     Nothing  good  is  accomplished  at  hap-hazard. 


METHODS.  509 

To  allow  each  teacher  to  select  his  own  book  for  study 
and  his  own  mode  of  using  it,  is  no  system.  A  thorough 
systematic  tracing  of  the  whole  round  of  truth  is  to  be 
secured.  Studies  should  be  so  arranged  that  the  Pastor 
as  overseer  should  be  able  to  address  the  School  as  a 
whole — as  a  unit ;  which  is  impossible  unless  the  in- 
struction has  unity. 

The  best  system  is  that  which  comes  nearest  to  the 
order  of  instruction  in  the  Church.  If  it  could  run 
entirely  parallel,  if  children  could  be  taught  in  Schools 
the  first  elements  of  those  truths  which  they  are  sub- 
sequently to  hear  expounded  and  matured  in  the  pulpit, 
they  would  be  prepared  to  listen  to  sermons  intelligently, 
and  would  understand  them.  It  is  not  impossible. 
Claxton's  questions  on  the  Gospels  in  two  series,  were 
written  for  my  School  in  New  York.  They  consist 
of  two  classes  of  questions :  for  the  young  on  the  text ; 
for  the  elder  on  the  meaning  of  the  passage.  Addi- 
tional questions  are  given  which  can  be  still  further 
expanded  for  Bible  Classes,  and  Avhich  will  direct  each 
teacher  to  practical  thoughts ;  and  there  are  added 
always  a  few  questions  on  the  ecclesiastical  season,  and 
the  Church.  This  scheme  I  believe  to  be  as  nearly 
perfect  as  anything  that  can  be  devised.  A  series  of 
questions  of  similar  character  and  equal  value  has  been 
published  by  Rev.  Dr.  French,  of  Cleveland,  Ohio. 
Now,  suppose,  the  same  sort  of  book  should  be  pre- 
pared from  the  Epistles ;  another  from  the  First  Les- 
sons ;  another  on  the  Second  Lessons  of  Morning  and 
Evening  service.  We  should  then  have  six  books, 
forming  a  course  for  as  many  years.  And  no  system- 
atic course  has  yet  been  devised  which  would  compare 

4^* 


510         THE  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

with  this  in  giving  a  full  knowledge  of  Scripture  run- 
ning parallel  with  the  orderly  teaching  of  the  Church. 
On  each  Sunday  all  scholars  in  every  department 
should  study  the  same  passages  of  Scripture.  The 
Infant  School  should  study  it  by  pictures  illustrating  it 
and  by  the  Teacher's  comments  on  it.  The  Sunday- 
school  lower  classes,  by  questions  on  the  text ;  higher 
classes,  by  a  second  fuller  series  of  questions;  Bible 
Classes,  by  expounding  the  practical  questions ;  and  the 
congregation,  by  listening  to  a  sermon  which  should 
give  the  highest  elucidation  of  the  whole  meaning  of 
the  Spirit  in  the  passages.  All  these  should  be  coupled 
with  the  teachings  of  the  day  in  the  Church's  year. 
So  a  Pastor  would  accomplish  all  the  ends  for  which 
he  gathers  his  Sunday-school. 

Mode  of  Gondueilng  the  exercises. 

These  should  be  in  harmony  with  the  Church's 
modes:  as  to  principle,  liturgical,  responsive,  with 
brief  preconceived  prayers,  and  a  short  Scripture  read- 
ing :  as  to  posture,  precisely  that  of  the  Church,  rever- 
ential, and  proper, — in  ]3rayer,  kneeling;  in  praise, 
standing;  when  listening  to  God's  word,  sitting;  when 
addressed,  standing. 

Many  liturgies  for  Sunday-school  are  too  long.  The 
service  should  be  varied,  short,  and  spirited ;  a  portion 
of  a  Psalm  should  be  read  responsively,  and  a  chant 
sung.  It  is  better  not  to  repeat  precisely  the  same 
features  as  will  occur  in  the  Church  service.  The  only 
exception  should  be  the  reading  a  small  portion  of  the 
Psalter  for  the  day,  in  order  to  prepare  the  children  to 
respond  in  the  approaching  service  in  the  Church. 


HABITS.  511 

Habits  in  Sunday-school. — Habits  are  all-important 
in  the  process  of  education. 

Punctuality. 
Regularity. 
System, 

Thorough  study. 
Churchliness. 

All  these  should  be  pressed  and  fixed  as  part  of  good 
and  true  character.  A  devotional  manner  should  be 
inculcated ;  the  habit  of  making  audible  responses ;  the 
practice  of  kneeling  in  prayer  (I  do  not  mean  mere 
bowing  of  the  head),  and  standing  in  singing  (not 
lolling),  and  reverential  attention.  Order  in  all  things 
is  a  part  of  character.  All  habits  are  to  be  impressed, 
not  as  a  convenience  to  the  Teacher,  or  to  the  School, 
but  as  part  of  true  education  for  the  pupil.  They  are 
to  form  that  character,  which  is  to  be  the  most  precious 
inlieritance  which  a  scholar  can  receive  from  Sunday- 
school  instruction.  And  all  those  habits  are  to  be 
invariably  practised  by  the  Teacher. 

Modes  of  developing  character. 

Punctuality. — No  admittance  to  the  Sunday-school 
room  should  be  allowed  during  the  time  of  worship. 
No  book  should  be  allowed  from  the  library  to  any  one 
who  has  not  been  present  at  the*  opening  worship.  No 
reward  should  be  given  for  punctuality ;  for  punctual- 
ity is  a  duty.  There  is  no  merit  in  it.  It  is  right.  The 
proper  reward  is  satisfaction  for  right  doing. 

Habits  of  study  may  be  encouraged  by  an  expression 
of  pleasure  on  the  Teaclier's  part,  when  finding  that  the 
class  or  individual  scholar  has  been  industrious.     A 


512         THE  PASTOR   IN  HIS  SUNDAY-SCHOOLS. 

Superintendent's  report  noticing  a  good  scholar,  and 
giving  the  name  to  the  Rector;  and  his  subsequent 
commendation  of  that  scholar  will  have  a  salutary  effect. 
Let  it  be  observed,  that  encouragement  is  to  be  given 
not  for  the  amount  of  texts  or  the  knowledge  gained, 
but  for  the  real  study  done  according  to  the  capacity  of 
the  scholar ;  and  for  his  actual  comprehension  of  and 
acquisition  of  truths.  A  small  advance  in  real  knowl- 
edge is  worthy  of  more  commendation  than  large  gains 
in  the  mere  recollection  of  words  or  of  facts.  Pre- 
miums for  the  number  of  verses  learned  are  often 
unjust,  because  they  cannot  be  measured  according  to 
the  natural  capacity  or  the  real  industry  of  the  pupil. 
They  create  unhappiness  and  do  much  more  harm  than 
good. 

Habits  of  Benevolence. — Give  to  a  Sunday-school 
constant  opportunity  for  real  charity.  Always  let  the 
object  be  large ;  sometimes  beyond  their  feeble  efforts, 
but  not  impossible;  let  it  always  be  interesting  to  them. 
Keep  them  informed  about  the  object.  Treat  them 
precisely  as  you  do  their  elders.  Make  this  benevo- 
lence a  matter  of  principle,  not  of  impulse.  Never 
allow  them  to  contribute  for  the  maintenance  of  their 
own  School  or  their  Library,  or  for  anything  that  can 
have  a  possible  tinge  of  selfishness.  Their  own  gifts 
are  desired;  not  their- parents'  money.  They  should 
be  taught  to  contribute  of  money  which  has  been  given 
to  them  to  spend  as  they  please,  not  that  which  has 
been  given  to  them  to  give.  No  invidious  comparisons 
between  classes  or  persons  in  the  amount  which  they 
contribute  ought  ever  to  be  allowed.  In  announcing 
a  collection,  name  the  whole  amount :  but  never  name 


HELPS.  513 

individual  gifts,  and  (I  advise)  never  name  class  gifts ; 
for  classes  vary  in  their  ability  to  make  charitable 
offerings,  and  unhappy  comparisons  may  arise,  and 
unintentional  injustice  may  be  done.  A  loving  spirit 
of  charity  may  be  checked — indeed  may  be  killed — 
by  praising  the  donations  of  a  class  which  gives  largely 
because  it  gives  without  self-sacrifice,  whilst  slighting 
the  smaller  gifts  of  a  poorer  class  which  have  been  the 
offering  of  a  true  hearty  self-denial.  A  Pastor  is  to 
keep  steadily  in  view,  not  present  gains  in  amount,  but, 
permanent  habits  of  benevolence. 

Helps. 

A  Library. — If  it  consists  of  such  religious  books 
as  used  to  be  published  by  the  judicious  work  of  the 
American  Sunday-School  Union,  or  the  Episcopal 
Sunday-School  Union,  or  the  Evangelical  Knowledge 
Society,  or  other  like  Christian  Societies,  it  may  help 
your  children's  education.  But  so-called  Sunday-School 
Libraries  prepared  by  booksellers  of  the  present  day 
entirely  for  their  own  profit,  are  an  abomination,  and 
should  be  abolished. 

Anniversary  exercises  are  desirable :  but  in  the  mode 
of  conducting  them,  they  should  be  carefully  distin- 
guished from  worldly  observances. 

School  rooms  should  be  made  in  every  way  convenient 
and  pleasant.  They  should  never  be  in  a  damp  or 
dark  basement.  The  scholars'  benches  should  always 
be  arranged  in  such  a  manner  that  the  pupils  may 
surround  their  Teacher.  Every  eye  in  a  class  should 
be  concentrated  upon  the  Instructor.  In  no  other  way 
can  attention  be  insured.     Pictures,  maps,  and  other 


514         THE  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

appliances  to  help  in  education  and  encourage  cheerful- 
ness should  be  plentifully  provided. 

Discipline  should  never  be  needed.  Nor  will  it  be, 
if  both  Superintendent  and  Teachers  understand  their 
duty  and  discharge  it.  But  if  it  should  become  neces- 
sary, it  will  scarcely  ever  go  beyond  the  temporary  loss 
of  privileges :  as,  for  example,  loss  of  the  use  of  the 
Library,  or  of  attendance  at  the  Anniversary  or  Fes- 
tivals. If  the  Treasurership  of  the  Class  Missionary 
Society  be  ahvays  held  as  a  mark  of  honor,  and  a 
position  of  high  trust,  the  loss  of  the  privilege  of 
accepting  that  office  will  be  a  severe  act  of  discipline. 
An  incorrigible  pupil  should  be  excluded  for  the  sake 
of  other  scholars,  and,  before  his  example  shall  have 
had  time  to  work  mischief. 

Discipline  as  it  respects  Teachers,  relates  only  to  the 
subject  of  Eeports,  and  to  their  discharge  of  the  duty 
of  visiting  their  scholars.  Teachers  should  report 
monthly  to  the  Assistant  Superintendent,  and  through 
him  to  the  Pastor.  Reports  should  be  prepared  accord- 
ing to  a  schedule.  They  should  exhibit  always  the 
punctuality  and  advancement  of  each  member  of  the- 
Class.  The  Reports  should  account  for  each  absence 
of  a  scholar :  and  should  exhibit  at  least  one  visit  each 
month  by  the  Teacher  to  each  scholar. 

The  Superintendent's  Report  to  the  Pastor  should  be 
monthly ;  and  should  embody  the  results  of  the  month's 
work  and  visiting.  It  should  be  accompanied  by  all 
the  individual  reports  of  the  Teachers. 


RESPONSIBILITIES  AND   PRIVILEGES.        515 

Responsibilities  of  Teachers. 

The  responsibilities  of  teachers  are  to  be  much  urged 
by  the  Pastor.  Their  nature  is  shown  by  the  fact  that 
Teachers  are  in  loco  parentis  for  the  time:  charged 
with  a  parent's  duty  of  religious  culture.  They  take 
the  place  of  sponsors  for  the  time.  The  teacher's  office 
is  often  a  mode  by  which  parents  and  sponsors  can  act ; 
and  blessed  are  they  when  they  feel  towards  their  class 
as  parents  and  sponsors  should.  But  teachers  are  alto- 
gether misplaced,  when  neither  a  sense  of  responsibility, 
nor  a  love  for  their  office  animates  their  souls.  Beyond 
this  and  higher  is  their  responsibility  to  God :  which  is 
to  be  cherished  by  prayer.  Below  it  is  their  responsi- 
bility to  the  Pastor.  A  sense  of  this  responsibility  is 
to  be  cultivated  by  regular  systematic  reports;  espe- 
cially as  to  the  spiritual  condition  of  the  Class.  The 
faithful  presentation  of  such  reports  has  been  known 
to  bring  about  a  revival  of  religious  life  in  a  whole 
school. 

Privileges  of  Teachers. 

These  grow  out  of  responsibilities.  They  consist 
in  that  intimacy,  confidence,  and  personal  attachment 
which  grows  up  between  Teacher  and  Pupil,  and 
which  often  increases  with  years. 

A  power  of  assistance  comes  also  as  a  privilege  to  a 
loving  teacher.  He  may  aid  the  scholar  in  a  hundred 
ways  in  after-life ;  and  bring  many  a  blessing  in  times 
of  sore  trials  and  heart  troubles.  It  is  a  precious 
privilege  to  have  attained  such  a  relationship  of  moral 
influence  that  a  Pupil  who  needs  it  will  not  hesitate  to 


516         THE  PASTOR  IN  HIS  SUNDAY-SCHOOLS. 

ask  help,  counsel,  or  advice  at  any  time  from  a  Teaclier 
whom  he  trusts  because  he  loves. 

Very  important  help  will  be  given  to  a  Pastor  or  to 
Teachers  by  careful  study  of  "  Forty  years  of  Sunday- 
School,"  by  the  Kev.  Stephen  H.  Tyng,  D.D.,  Senior. 
It  records  his  experiences,  none  could  have  been  more 
valuable.  No  other  book  of  the  age  with  which  I  am 
acquainted  contains  so  many  or  such  useful  practical 
hints  on  the  whole  subject,  of  Sunday-School  man- 
agement. 


PASTORAL  ADMINISTRATION. 


CHAPTER    XXXIV. 

DIRECTION   OF    ACTIVITIES. 

Definition. 

The  direction  of  activities  is  the  next  topic  of  our 
course;  and  is  defined  by  the  term  itself. 

History, 

It  is  comparatively  a  new  department  of  Pastoral 
labor:  springing  up  contemporaneously  with  the  in- 
creased activity  of  mind  and  work,  and  the  quickening 
of  benevolence  in  the  present  century.  But  only  in 
one  sense  is  it  new,  for  it  is  as  old  as  Apostolic  days. 
The  ancient  Church  was  full  of  the  labors  of  the 
Brethren ;  illustrated  remarkably  by  indefatigable  ex- 
ertions both  of  laymen  and  of  Christian  women. 

With  the  decay  of  religion  lay  co-operation  declined, 
and  equally  the  desire  for  it  on  the  part  of  the  Minis- 
try. When  religion  revived  at  the  reformation  lay 
activity  was  called  into  play  again.  And  when  again 
after  the  reformation  a  reaction  took  place,  and  spir- 
itual religion  became  dulled,  and  the  pious  affections 
of  the  Church  were  chilled,  parish  work  was  again  left 
to  the  parish  priests,  and  the  laity  subsided  out  of 

44  517 


518  PASTORAL  ADMINISTRATION. 

sight,  so  far  as  regarded  any  labors  for  the  spiritual 
good  of  their  fellow-men.  With  the  revival  of  re- 
ligion under  the  Wesleys  and  Whitefield  at  Oxford 
University,  in  the  last  half  of  the  eighteenth  century, 
a  very  wonderful  outgrowth  of  laical  co-operation  was 
seen.  This  movement  commenced  with  the  little  band 
of  University  students  which  gathered  round  the  Wes- 
leys, and  rapidly  developed  itself  in  the  rise  of  Method- 
ism. But  since  the  earlier  years  of  the  present  century 
it  has  taken  on  new  powers  and  energy,  both  in  Eng- 
land and  America;  and  indeed  among  Protestants  on 
the  Continent.  Until  1800  even  Methodism  adhered 
in  a  measure  to  the  old  system,  which  was  that  the 
Ministry  should  be  the  sources  of  all  spiritual  instruc- 
tion and  benevolences,  and  the  active  administrators  of 
it.  Under  that  system  a  new  order  of  local  preachers 
and  class  leaders  grew  up,  a  sort  of  ministerial  laymen 
who  formed  the  necessary  link,  in  the  slow  movements 
of  Providence,  between  the  old  idea  that  the  Parish 
Priest  is  the  only  workman  (however  idle  he  may  be), 
and  the  true  idea  that  every  true  child  of  God  is  in  a 
true  sense  a  Priest  unto  God,  and  has  a  definite  respon- 
sibility and  a  work  to  do  for  Christ  in  the  salvation  of 
men.  This  true  idea  that  the  laity  as  such  have  a  part 
to  do  for  Christ,  is  now  the  settled  faith  of  the  Church. 
Their  part  lies  in  three  departments  : 

Church  benevolences. 
Individual  cha7'ities. 
Spiritual  assistance. 

Benevolences  of  the  Church. — These  are  to  a  greater 
or  less  degree  under  the  control  and  management  of  the 


DIRECTION  OF  ACTIVITIES.  51 9 

laity.  As  they  furnish  the  means  for  them,  and  have 
equal  judgment  with  and  often  more  experience  than, 
the  Clergy  in  conducting  them,  reason  teaches  that  they 
should  largely  control  them.  A  wise  Pastor  will  en- 
deavor to  retain  only  so  much  influence  over  the  benev- 
olences of  his  people,  as  to  give  them  the  proper  direc- 
tion and  prevent  abuses.  He  will  throw  upon  them 
the  burden  of  responsibility,  as  well  as  of  labor:  know- 
ing that  those  who  feel  the  responsibility,  always  labor 
most  prudently  and  energetically.  Whilst  he  will  en- 
deavor to  exercise  sufficient  influence,  and  authority,  to 
enable  him  to  give  effective  direction  and  administer 
correctives,  he  will  studiously  keep  it  from  being  in- 
truded, and  will  hold  himself  as  nmch  as  possible  in 
the  background.  His  object  will  be  to  throw  judicious 
and  trusty  laymen  forward.  It  will  be  no  little  task  to 
induce  the  right  men  to  take  a  sufficiently  prominent 
position.  The  best  men  will  generally  be  modest  or 
diffident;  and  it  will  exercise  a  Pastor's  judgment  to 
restrain  the  ignorant  forwardness  of  those  who  esteem 
themselves  something  when  they  are  nothing,  whilst  he 
pre-sses  out  into  prominent  activity  those  whose  meas- 
ure of  their  abilities  is  low,  because  their  standard  is 
scriptural  and  high. 

It  is  a  favorite  idea  with  some  clerical  theorists  that 
the  money  of  the  Church  should  be  placed  in  the  Pas- 
tor's hands,  with  the  entire  right  and  responsibility  of 
its  distribution.  In  carrying  out  this  theory  they  call 
upon  the  laity  to  give,  but  require  of  them  only  the 
duty  of  servants  in  administering  the  gift.  To  men- 
tion the  theory  in  its  boldness  is  to  exhibit  its  weakness 
and  impropriety.     The  benevolences  of  the  Church  are 


520  PASTORAL  ADMINISTRATION. 

therefore  to  be  thrown  upon  the  laity.  They  are  to  be 
encouraged  to  originate,  to  conduct,  to  sustain  charities 
great  and  small :  and  the  Pastor  is  to  retain  only  influ- 
ence enough  to  direct  them  wisely. 

Individual  cha7ities. — These  are  seldom  exercised 
under  the  direct  advice  of  the  Pastor.  They  have 
more  of  the  character  of  spontaneity ;  and  can  hardly 
be  included  within  the  term  church  work.  Yet  it  is 
well,  if  permitted,  that  the  Pastor  should  exercise  some 
guidance  of  them,  and  at  least  have  cognizance  of  them. 
Sometimes  much  money  and  zeal  are  wasted  by  indi- 
viduals through  want  of  information,  or  want  of  system. 
Sometimes  individual  charities  interfere  with,  or  become 
superfluous  by,  church  charities.  They  are  by  no  means 
to  be  discouraged.  The  direction  of  them  is  by  no 
means  to  be  taken  out  of  the  hands  of  those  whose 
kindly  thoughts  have  originated  them,  even  should  it 
be  possible :  for  zeal  and  generosity  would  thereby 
probably  be  checked.  But  effort  may  fairly  be  made 
by  a  Pastor  to  weave  them  into  the  general  line  of 
his  church's  work. 

Spiritual  assistance  to  the  Pastor. — I  use  this  term  to 
indicate  a  special  department  of  lay  agency,  in  its  refer- 
ence to  the  spiritual  benefit  of  men.  In  this  depart- 
ment laymen  are  distinctly  assistants.  They  do  not 
originate,  they  have  no  original  authority,  nor  have 
they  control  or  management,  except  as  it  is  derived  from 
the  Ministry.  The  principle  is  this.  All  authority  to 
teach  and  preach — to  instruct  by  authority — is  given 
by  Christ,  through  the  Holy  Spirit,  to  his  Ministers. 
This  is  the  general  law.     There  may  be  exceptional 


CHURCH  BENEVOLENCES.  521 

cases.  The  Spirit  may  choose  to  use  an  individual 
who  has  no  commission,  except  the  evident  anointing 
of  the  Holy  One,  for  some  noted  evangelism.  He 
violates  no  law  of  Grace  towards  the  Church :  because 
sporadic  cases  are  quite  as  well  known  in  nature  and 
in  providence  as  in  this  department,  and  their  useful- 
ness must  be  acknowledged.  Lay  preaching  then,  as  it 
is  termed,  if  asserting  original  authority,  is  irregular 
and  indefensible;  but  if  it  be  in  subordination  to  the 
Ministry,  deriving  authority  to  teach  from  the  consent 
and  advice  of  the  Minister,  and  representing  itself  only 
as  thus  subordinate,  it  becomes  a  proper  adjunct  to  the 
Ministerial  work.  In  other  words,  in  spiritual  teaching 
laymen  are  helps  only. 

A  wise  Pastor  will  make  great  use  of  tliis  lay  assist- 
ance. He  will  select  wise,  judicious,  earnest-minded, 
truly  pious  children  of  God:  and  to  these  he  will 
commit  such  acts  of  assistance  in  religious  instruction, 
as  will  enable  him  the  more  faithfully  and  efficiently 
to  carry  forward  his  great  work.  They  are  to  take  all 
such  burdens  off  his  shoulders  as  he  can  dispense  with  ; 
for  example,  teaching  in  Sunday-school  and  Bible 
Classes,  exhorting  in  cottages  and  hamlets  and  in 
private  social  meetings,  praying  with  the  people,  visit- 
ing the  sick  and  distressed,  distributing  religious  books 
and  visiting  with  religious  conversation  from  house  to 
house.  In  the  degree  in  which  these  partake  of  a 
spiritual  character,  and  require  deeper  spiritual  knowl- 
edge, the  Pastor  will  seek  for  more  advanced  Christians 
as  his  helpers;  but  for  the  most  cases,  younger  and 
immature  Christians  may  be  employed,  who  will  by 
means  of  this  labor  be  more  rapidly  developed. 

44* 


522  PASTORAL  ADMINISTRATION. 

Necessity  for  Lay  work. 

I  have  already  shown  the  necessity  of  lay  agency 
from  the  fact  that  the  principles  of  the  Christian 
system  sanction  and  require  it.  But  there  are  three 
other  reasons  of  great  weight : 

First. — No  Pastor  can  do  all  the  icorh  of  a  Parish  in 
these  days  of  action,  mental  and  religious.  He  may 
attempt  it;  but  inevitably  he  will  fail  of  accomplishing 
it  satisfactorily,  or  he  will  break  himself  down  in  the 
effort.  It  is  a  physical  and  moral  impossibility.  Under 
the  Pastor  who  not  only  oversees,  but  does  all  the 
work,  the  Parish  cannot  develop  its  strength :  or  if  it 
increases  as  it  ought  under  his  active  energies,  he  must 
succumb. 

Second. — The  necessity  for  lay  work  to  the  cause  of 
Christ  appears,  by  the  consideration  that  all  the  powers 
of  the  Church  combined  are  needed  to  carry  forward  the 
great  cause  of  the  Gospel.  A  battle  fought  by  officers 
whilst  the  rank  and  file  looked  on  idly,  might  be 
"  magnifique,"  as  the  French  said  of  the  charge  of  the 
six  hundred  at  Balaklava,  but  would  not  be  "  war." 
It  would  be  almost  absurd  to  attempt  to  argue  such  a 
point.  It  is  self-evident,  by  the  fact  that  every  mem- 
ber of  the  Church  is  associated  with  every  other,  as  a 
good  soldier  of  Jesus  Christ. 

Third. — The  religious  character  of  a  Parish  is  to  be 
developed  to  its  utmost  growth:  graces,  virtues,  and 
energy  are  to  be  brought  into  full  exercise.  This  can- 
not be  acconq^lished  by  mere  preaching.  Reception  of 
truth  is  not  education.  Education  requires  that  knowl- 
edge and  right  principles  should  be  put  into  practice. 


NECESSITY  FOR  LAY    WORK.  523 

Education  for  the  Law,  Medicine,  or  the  Ministry,  is 
not  completed  until  the  novice  has  spent  much  labor 
in  practising  on  his  theories.  And  spiritual  education 
is  never  advanced  until  principles  which  have  been 
inculcated  l^ve  been  formed  into  habits :  a  Pastor 
must  lead  his  people  into  exercising  gracious  disposi- 
tions, and  the  virtues  of  Christian  character.  There 
is  no  way  in  which  these  can  be  developed  but  by 
actions;  actions  which  will  exhibit  these  religious 
qualities.  Such  virtues  and  graces  as  benevolence, 
kindness  of  heart,  sympathy,  anxiety  for  the  salvation 
of  sinners,  care  for  Christ's  sick  and  poor,  a  large  desire 
for  the  spread  of  the  Gospel,  can  be  thoroughly  culti- 
vated only  by  deeds  of  charity,  by  visiting  the  sick,  by 
the  management  of  cases  of  pauperism,  and  by  real  self- 
denials  and  exertions  in  behalf  of  missions.  A  faithful 
Pastor,  understanding  this  truth,  will  feel  himself 
obliged,  indeed  will  find  his  keenest  happiness,  in 
developing  the  religious  character  of  his  people  by 
these  active  habits  of  usefulness.  The  task  thus  set 
before  a  Minister  is  of  no  little  difficulty.  It  is  easy 
to  prepare  sermons,  and  to  direct  the  minds  of  a  people 
from  the  pulpit  or  in  the  lecture  room  :  but  when  they 
are  to  be  followed,  and  watched  over  during  the  multi- 
plied difficulties  of  a  religious  life  full  of  activity,  the 
task  becomes  a  mighty  one,  calling  out  all  a  Pastor's 
wisdom,  ingenuity,  firmness,  zeal,  and  patience. 

Nor  is  it  easy  always  to  find  work  for  his  people. 
The  larger  the  parish,  and  the  greater  the  number  of 
communicants,  the  more  difficult  it  is  to  employ  them 
all  profitably.  Often  almost  creative  powers  are  called 
for  in  the  Minister.     He  must  make  work  when  there 


524  PASTORAL  ADMINISTRATION. 

is  none,  or  rather  when  there  seems  to  be  none.  For 
example,  he  must  sometimes  transfer  his  own  work  to 
the  laity,  for  their  sake,  not  for  his  own.  A  Pastor  is 
expected  to  suggest  work. 

It  will  be  of  service  if  I  shall  to  a  degree  develop 
the  main  branches  of  lay  activity,  and  give  a  few  hints 
as  to  their  proper  direction. 

Charitable  Collections. 

The  necessity  of  system  in  this  department  arises 
from  the  fact  that  a  congregation's  charities  are  to  be 
the  result  of  a  process  of  education.  Education  cannot 
be  produced  by  impulses,  or  irregular  stimulants,  or 
disjointed  eiForts.  This  education,  like  every  other, 
demands  system  ;  systematic  instruction  of  course :  and 
equally  (and  this  is  our  point  now)  systematic  habits. 
These  are  produced  only  by  fixed  method,  regular  re- 
currence of  opportunity,  and  continued  repetition.  In 
other  words,  some  system  (any  is  better  than  none)  is 
necessary  for  this  education. 

System  is  necessary  in  order  that  the  habit  of  con- 
scientious giving  may  be  encouraged.  One  may  be 
quite  ready  to  contribute  according  as  God  hath  pros- 
pered him;  but  should  he  be  taken  unawares,  at  church, 
having  had  no  time  to  reflect  upon  the  merits  of  the 
object  or  to  fill  his  purse  for  it,  he  is  deprived  of  the 
opportunity  of  conscientiousness  in  giving.  AVhen, 
therefore,  a  system  is  in  use,  it  should  never  be  varied 
from.  This  rule  is  essential.  Occasional  collections 
should  be  discontinued.  But  in  order  to  provide  for 
occasional  calls,  and  unexpected  demands,  let  the  system 
itself  meet  the  want  by  one  or  more  collections  for  mis- 


SYSTEM  OF  CHURCH  CHARITIES.  525 

cellaneous  objects,  which  shall  be  at  the  disposal  of  the 
Pastor  and  Wardens ;   or  by  systematically  arranging 
for  and  allowing  an  occasional  object  to  have  a  place. 
The  different  systems  practised  in  oar  Church  are, 

Weekly  orrERiNGS. 
Communion  offertories. 
Quarterly  collections. 
Parish  Collectors. 

Weekly  offerings,  are  usually  given  without  specifying 
a  purpose ;  and  are  distributed  by  the  Rector,  or  better, 
by  the  Rector  and  Wardens,  according  to  their  judg- 
ment. 

The  advantages  are  thouglit  to  be  an  encouragement 
of  a  habit  of  conscientious  giving,  irrespective  of  the 
excitements  arising  from  sympathy  with  special  objects. 

The  disadvantage  is,  that  the  people  cease  to  take 
intelligent  interest  in  the  specific  and  diverse  operations 
of  the  Church. 


Communion  offertories. — If  weekly  communion  is  en- 
couraged, these  offertories  are,  as  before  stated,  weekly 
offerings :  and  are  subject  to  the  same  advantages  and 
disadvantages.  In  parishes  where  the  Holy  Commu- 
nion is  administered  monthly,  and  where  the  number 
of  poor  is  limited,  the  offertories  may  accomplish  the 
purposes  of  a  monthly  offering :  which  is  the  system 
that  I  prefer  for  ordinary  parishes  not  in  a  city. 

The  system  in  the  parish  (Gambler)  over  which  the 
Author  is  Rector  is  arranged  on  this  basis:  and  I  quote 
it  as  a  convenient  scheme,  which  now  for  more  than  ten 
years  has  served  our  purpose  admirably,  without  change. 


526  PASTORAL  ADMINISTRATION. 

Offertories, 

SYSTEM   FOR   GAMBIER. 

BY    THE    BISHOPS. 

Date.  Season.  Object. 

Dec,  1st  Sund.  Advent,  Domestic  Missions. 

Dec,  25th,  Christmas,  Dioc. :  Widows'  and  Orph.  Soo. 

Jan.,  1st  Sunday  in    Epiphany,  Foreign  Missions. 

Feb.,  1st  Sund.  Epiph.  or  Lent,  Distribution  of  Scriptures. 

Mar.,  1st  Sund.  Lent,  Diocesan  Missions. 

Apr.,  variable,  Easter,  The  Poor. 

May,  1st  Sund.,  Ascension,  Convention  Fund  Diocese. 

May,  variable,  Whitsunday,  Diocesan  Missions. 

June,  Sunday  before  Commencement,  Education  for  the  Ministry. 

Aug.,  1st  Sund.  Trinity,  Distribution  of  Tracts. 

Sept.,  1st  Sund.  Trinity,  Evangelical  Knowledge. 

Oct.,  1st  Sund.  Trinity,  Distribution  of  Prayer  Books. 

Nov.,  1st  Sund.  Trinity,  Diocesan  Missions. 

Nov.,  variable,  Thanksgiving  Day,  Freedman's  Aid. 

Variable,  Visitation  Day,  Disabled  Clergy  Fund. 

Quarterly  collections,  are  made  sometimes  for  speci- 
fied objects;  generally  grouping  three  or  four  in  one 
collection,  allowing  contributors  to  specify  the  object 
to  which  their  gift  shall  go :  the  remainder  to  be  dis- 
tributed by  the  Pastor.  It  appears  to  me  that  this 
occasion  comes  too  seldom.  The  impressions  are  not 
sufficiently  rapid  in  their  repetition  to  produce  a  habit. 
Or  the  object  is  not  specified.  Then  they  are  distrib- 
uted according  to  the  Pastor's  judgment.  I  think  the 
parishioner  hereby  loses  half  the  value  of  his  act,  and 
almost  all  the  pleasure.     It  seems  scarcely  Charity, 

Parish  Collectors. — This  system  is  a  valuable  mode 
of  interesting  a  large  number  of  parishioners  in  the 
work  of  charity.     It  is  not  easily  maintained.     But 


SYSTEM  OF  CHURCH  CHARITIES.  527 

when  maintained  it  has  many  uses.  It  enables  contrib- 
utors to  give  a  large  sum  by  minimum  offerings.  As 
the  applications  constantly  recur,  the  habit  of  charity 
is  more  quickly  formed.  Many  who  could  give  little 
in  money  are  hereby  permitted  to  give  much  in  time 
and  labor.  Great  good  has  been  accomplished  by  this 
method :  although  its  difficult  management  has  usually 
led  to  only  an  occasional  temporary  and  interrupted  use 
of  it. 

The  system  recommended  by  my  experience  for 
city  churches  is  that  of  monthly  collections.  Let  them 
alternate  with  your  Communion  oifertories ;  that  is,  let 
your  collections  be  fortnightly.  It  is  enough  and  not 
too  often.  The  Communion  offering  will  be  on  the 
first  Sunday  in  the  month,  for  regular  Communion 
purposes.  The  charitable  offering  will  be  on  the  third 
Sunday  in  the  month,  for  your  systematic  benevolences. 

Let  the  order  of  these  monthly  collections  be  care- 
fully arranged ;  and  then  never  be  changed — again,  I 
say,  never  change  the  order,  or  the  days.  Remember 
that  you  are  working  to  form  a  habit.  It  is  an  encour- 
aging truth,  that  by  Grod's  natural  laws,  a  habit  of  be- 
nevolence, like  any  other  habit,  grows  under  proper 
cultivation.  Your  labor  is  hopeful.  A  parish  will 
after  a  while  require  what  at  first  they  will  not  bear. 
The  parish  must  not  be  overburdened;  especially  at 
the  outset.  But  no  parish  should  be  allowed  to  choose 
to  do  nothing,  or  to  give  nothing.  They  have  no  right 
to  commit  spiritual  suicide.  Not  to  give  to  Christ's 
Avork,  whether  it  be  a  determination  made  by  a  Chris- 
tian or  a  Church,  is  voluntarily  to  crush  out  spiritual 
life. 


528  PASTORAL  ADMINISTRATION. 

The  Church  has  specified  certain  objects  which  she 
recommends  to  her  Clergy  to  present  at  specified  dates. 
The  General  Church  has  recommended  Advent  season 
for  a  collection  for  Domestic  Missions,  and  Epiphany 
season  for  a  collection  for  Foreign  Missions.  Each 
Diocesan  Church  has  named  special  seasons  for  pre- 
senting Diocesan  Missions^  and  other  objects  specially 
interesting  to  the  Diocese.  Taking  these  hints  as  a 
basis  we  have  the  foundation  for  a  system.  Supposing 
the  General  Church  to  override  all  Diocesan  directions, 
we  have 

Systematic  offerings. 

Advent.     Domestic  Missions. 

Epiphany.     Foreign  Missions. 

February. 

Lent. 

April.     Diocesan  Missions  (m  Ohio). 

Easter. 

June. 

July.     Education  Committee  {in  Ohio). 

August. 

12th  Sunday  after  Trinity.     Deaf-Mute  Sunday. 

October.     Diocesan  Missions  {in  Ohio). 

October.     3d  Sunday.     Episcopal  Fund  {in  Ohio). 

November.     The  Disabled  Clergy  Fund. 

Thanksgiving  Day.     A  Thank  offering. 

Christmas.   Society  for  Clergy,  WidoAvs,  and  Orphans. 

Last  Sunday  of  the  Year.     Hospital  Sunday. 

IMPORTANT   OBJECTS. 

Important  objects  which  should  form  part  of  a  Parish 
system  of  offertories  are  named  in  the  following  list : 


METHODS  OF  LAY  CO-OPERATION. 


529 


Missions. 


Ministry. 


Parish. 


General. 


1. 
2. 

3.  Diocesan. 

4. 

5. 
6. 


Diocesan.  < 

\    8 

I  11 


12. 
13. 
14. 
15. 
16. 
17. 
18. 

19. 
L  20. 


Domestic. 
Foreign. 

Missionary  Committee. 

Church  Building. 
Education  Fund. 
Disabled  Clergy  Fund. 
Widows  and  Children  Fund. 
Episcopal  Fund. 
Convention  Fund. 
Poor. 

Sunday  and  other  Schools. 
Parochial  objects  (not  benevolences). 
Bible  Societies. 
Tract  Societies. 

Evangelical  and  Keligious  Knowledge  Societies. 
Church  Building  Commissions. 
Prayer  Book  Societies. 
Sunday-School  Societies. 
Trustees'  Fund  for  Disabled  Clergy  and  for 

Widows  and  Orj^hans  of  Clergy. 
Missions  to  Deaf-Mutes, 
Hospitals. 


Care  for  the  Poor,  the  Sick,  and  the  Infirm. 

It  is  advisable  to  appoint  Committees  for  this  pur- 
pose. Men  may  go  alone;  women,  and  especially  young 
women,  had  better  go  by  two  or  three  in  company.  In 
larger  places  a  Physician  should  be  added  to  the  Com- 
mittee, and  a  Lawyer ;  for  both  medical  and  legal  ad- 
vice are  frequently  called  for  in  these  visits.  By  judi- 
cious choice  of  the  Superintendent  of  minor  committees 
the  whole  may  be  thrown  into  a  system  and  easily  and 
effectively  managed.  The  Committees  should  regularly 
report  to  the  Pastor :  and  weekly  meetings  of  the  Com- 
mittees should  be  held  whenever  the  system  is  at  all 
extended. 

X  45 


530  PASTORAL  ADMINISTRATION. 

Lay  Reading. 
Cottage  reading,  as  it  is  called,  is  better  managed  by 
two  or  three  going  out  together,  than  by  one  alone. 
Lay  reading  has  kept  up  many  a  vacant  parish,  and 
lias  builded  not  a  few.  In  these  efforts,  of  course, 
the  Laymen  go  without  the  Pastor,  and  have  the  whole 
responsibility :  but  they  always  report  to  him. 

Distribution  of  Bibles,  Prayer  Books,  and  Tracts. 

In  distributing  Bibles  and  Prayer  Books  it  is  seldom 
necessary  and  very  seldom  wise  to  give  them  away. 
They  will  be  more  appreciated  if  paid  for  by  those 
who  receive  them :  although  it  is  not  advisable  always 
to  require  the  full  value.  The  distribution  of  Tracts 
is  an  important  instrumentality  for  good.  Young  men 
may  often  be  occupied  in  it.  Young  women  also ;  but 
they  had  better  go  by  two  and  two,  at  least  in  larger 
towns.  Teach  your  distributors  not  to  fall  readily  into 
the  habit  of  merely  dropping  tracts.  They  thereby 
lose  half  the  benefit  of  the  religious  act.  Let  the  dis- 
tributors converse  with  the  recipients,  choose  the  tracts 
as  judiciously  as  possible,  accompany  them  with  kind 
words,  and  when  possible  with  a  word  of  prayer.  This 
latter  implies,  what  is  very  desirable,  a  quiet  friendly 
visit  to  the  family.  But  be  careful  that  it  shall  not 
seem  intrusive;  and  also  that  it  be  not  a  visit  for  money 
giving.  Charity  visits  and  tract  visits  should  be  kept 
quite  separate.     The  reasons  are  obvious. 

Religious  Teaching  in  Schools  and  Classes. 
Of  Sunday-school  teaching  we  have   spoken.     At 
Week-day  schools  religion  may  be  incidentally  intro- 


METHODS  OF  LAY  CO-OPERATION.  53] 

duced.  SmaU  schooh  or  okwm  are  very  valuable  for 
encouraging  reading,  or  for  sewing,  or  for  teaching  house 
work,  or  even  for  so  apparently  insignificant  a  purpose 
as  keeping  children  cat  of  mischief  whilst  their  mothers 
who  must  be  engaged  in  daily  labor,  are  working  for  a 
livelihood.  Kindergartens  are  specially  useful  in  thi« 
regard,  and  originated  in  this  charitable  design. 

Benevolent  Societies. 
These  may  well  be  conducted  by  laymen  rather  than 
by  the  Pastor,  but  always  under  advice  of  the  Clergy- 
man.   Laymen  will  more  judiciously,  economically,  and 
with  less  prejudice  conduct  such  operations.     In  parish 
societies  I  should    recommend   the   Pastor   to  hold  a 
spiritual  directorial  office,  rather  than  to  be  the  execu- 
tive head.     Exercise  a  quiet  influence  in  getting  them 
thoroughly  in  order ;  then  gradually  withdraw  to  a  point 
from  which  you  can  effectively  oversee,  guide,  and  cor- 
rect, without  appearing  to  interfere.   Generally  they  will 
need  nothing  on  your  part  except  an  occasional  hint 
given  to  an  influential  officer.    Be  sure  to  arrange  it  that 
some  man  or  woman  of  influence  whom  you  can  trust, 
shall  hold  a  leading  position  in  each  such  association    If 
unfortunately  you  should  find  that  a  leader  is  refractory 
or  likely  to  interfere  with  plans  which  have  been  laid  in 
reference  to  a  whole  scheme,  make  that  person  your  con- 
Mential  adviser,  explaining  your  design,  and  the  bearing 
of  each  part  upon  the  whole.     Generally  what  appears 
to  be  refractoriness  is  only  want  of  information,  or  igno- 
rance of  the  Pastor's  designs,  and  perhaps  comes  from 
an  irrepressible  activity  of  disposition,  which  if  rightly 
guided  will  be  infinitely  valuable.     By  proper  explana- 


532  PASTORAL  ADMINISTRATION. 

tions,  and  confidence,  a  Pastor  can  almost  certainly  rely 
upon  the  very  person  who  seemed  to  be  thwarting  his 
purposes,  to  become  the  most  active  leader  in  accom- 
plishing them. 

Missions. 

Under  this  head  we  include  the  formation  of  New 
Churches,  and  the  establishment  of  Mission  Sunday- 
schools,  Free  Churches,  and  Mission  Churches. 

Every  Pastor  should  induce  his  parish  to  become  a 
direct  Missionary.  His  object  should  be  to  plant  and 
support  Churches  round  him,  in  the  most  destitute  and 
promising  fields.  This  is  the  true  method  of  extending 
the  Church,  especially  in  cities  and  large  towns.  Tlie 
best  mode  is  (generally)  to  commence  with  a  Sunday- 
school.  Get  active  Christians  to  go  off  to  a  destitute 
neighborhood  and  establish  an  offshoot  of  the  Parish 
Church :  returning  constantly  to  the  Parish  Church  for 
worship,  care,  advice,  and  for  sympathy,  realizing  that 
they  are  part  of  the  old  parish. 

When  strong  enough  to  build,  build  a  school  house 
first,  where  services  may  be  held.  When  strong  enough 
to  undertake  a  Church,  encourage  your  own  parish  to 
colonize.  It  is  .an  act  of  high  Christian  self-abnegation ; 
and  can  spring  only  from  a  true  love  for  Christ's  cause ; 
but  it  is  an  act  of  the  highest  wisdom,  considering  the 
grand  interests  of  the  Gospel.  The  Church  presents  a 
higher  demand  on  your  sacrifice  and  unselfishness  than 
any  parish  can.  Around  such  a  nud'eus,  a  colony ^  the 
new  Church  will  readily  crystallize.  Let  the  colony 
itself  be  strong.  Let  it  be  of  the  very  best  material, 
containing  spiritual  character,  social  position,  and  wealth : 
and  let  the  visible  motive  be  that  the  members  of  the 


CHURCH  COLONIZATION.  533 

Colony  should  live  in  the  neighborhood  where  the  new 
Church  is  to  be  planted.  Without  such  a  nucleus, 
a  new  Church  in  a  city  or  large  town  must  have  a 
struggling  and  difficult  existence  :  for  not  only  will  the 
older  Churches  have  already  absorbed  all  the  active 
Episcopal  life,  but  the  new  Church  can  scarcely  fail  of 
being  regarded  as  in  antagonism.  The  only  sensible 
method  is  for  the  pastors  and  people  of  older  parishes 
to  agree  together  and  encourage  such  colonization. 

By  this  principle  the  Church  in  Philadelphia  has 
grown  with  marvellous  rapidity,  and  grown  strongly. 
St.  Andrew's  Church  was  a  colonization  encouraged  by 
St.  Paul's  and  St.  James'.  Grace  Church  was  a  direct 
colonization  scheme  arranged  by  Dr.  Bedell,  when  sucli 
a  man  as  Jacob  Lex,  one  of  his  most  influential  vestry- 
men, left  St.  Andrew's  in  order  to  give  the  new  scheme 
his  influence ;  but  left  with  the  greatest  reluctance  and 
only  under  a  conviction  of  duty.  St.  Luke's  Church 
was  a  colony  from  St.  Andrew's  principally,  under  the 
leadership  of  William  AVelsh ;  and  he,  with  four  other 
like-minded  men,  subsequently  created  Holy  Trinity 
Church  as  a  colony  from  many  Churches,  in  a  portion 
of  the  city  where  there  was  no  Episcopal  influence,  but 
whither  they  felt  that  it  ought  to  flow.  And  it  did 
flow  in  continuous  streams  until  that  Church  became 
the  most  influential  centre  in  the  city. 

In  a  similar  manner  the  Church  of  the  Incarnation, 
New  York,  sprang  out  of  the  Church  of  the  Ascension, 
without  antagonism,  and  with  constant  loving  co-oper- 
ation. 

When  a  Colony  is  ready  to  move  from  a  Parent 
Church,  although  it  may  possibly  be  not  according  to 

45* 


534  PASTORAL   ADMINISTRATION. 

the  Pastor's  design,  yet  both  Church  and  Pastor  will 
be  lacking  in  discretion  if  they  endeavor  to  prevent 
it.  The  attempt  to  prevent  never  succeeds  :  but  it  may 
effectually  weaken  the  new  effort  whilst  it  will  certainly 
distract  the  old.  On  the  contrary,  let  a  Pastor  and 
People  encourage  every  movement  which  will  extend 
the  bounds  of  Christ's  Kingdom  within  the  lines  of  our 
beloved  Church.  They  will  find  that  a  true  missionary 
spirit  here  walks  hand  in  hand  with  true  discretion. 

Free  Churches. 

This  is  the  place  for  discussing  the  principle  and 
policy  of  establishing  Free  Churches. 

No  one  can  doubt  that  truly  Free  Churches  are  a 
desideratum.  But  for  general  success  they  require  a 
system  of  state  patronage  (or  its  equivalent)  such  as 
exists  in  England ;  where  all  parish  churches  are  free. 
A  few  such  churches  exist  in  this  country,  established 
by  wealthy  corporations,  such  as  the  nobly  endowed 
free  churches  of  Trinity  Parish,  New  York.  Such 
free  churches,  where  really  poor  people  may  have  the 
Gospel  without  money  and  without  price,  and  where 
they  may  have  Pastoral  care  without  feeling  that  they 
are  encumbrances,  and  where  the  Minister  may  feel 
free  to  give  his  whole  time  to  the  work  without  solici- 
tude, are  a  blessed  realization  oi'  the  freeness  of  the 
Gospel  of  Christ. 

But  Churches,  which  are  not  and  are  not  designed  to 
be  really  free,  should  not  assume  that  honorable  name. 
People  who  are  able  to  contribute,  should  be  encour- 
aged to  do  so.  Every  man  in  our  free  country  expects 
to  pay  for  what  he  receives,  and  va  i:es  it  accordingly. 


FREE   CHURCHES.  535 

Oar  Church  is  entirely  supported  by  the  voluntary 
system.  Every  one  is  expected  to  volunteer  a  suffi- 
cient support  for  it :  sufficient  according  to  his  propor- 
tion of  responsibility;  and  it  is  equally  voluntary 
whether  it  be  given  in  the  shape  of  pew  rents,  or 
subscriptions,  or  offi^^rings  on  the  plate,  whether  in 
envelopes  or  openly.  The  question  is  really  one  of 
method  in  contributing.  In  one  class  of  free  churches 
each  one  contributes  what  he  chooses  on  a  plate,  under 
the  watchful  eye  of  his  neighbors  and  the  Minister. 
In  another  class  of  equally  free  churches,  each  man 
contributes  what  he  has  agreed  to  give,  either  by  pew 
rents  or  subscriptions,  without  espionage  or  neighborly 
observation. 

As  to  free  sittings — it  is  a  fact  that  habitues  of  any 
Church  always  occupy  the  most  desirable  sittings.  It 
is  their  right :  and  it  is  the  custom,  whether  the  Church 
be  called  free  or  not.  No  argument,  nor  exhortation, 
nor  any  arrangement,  has  yet  been  able  to  counteract 
this  habit.     It  remains  a  fact. 

A  system  of  free  sittings  must  always  meet  with  this 
serious  drawback,  namely,  that  it  violates  a  funda- 
mental principle  of  our  Church  education.  They  pre- 
vent family  association  in  Church ;  not  necessarily,  but 
practically.  They  lead  to  the  separation  of  children 
from  parents,  and  break  up  the  association  of  place, 
and  home  feeling  in  the  House  of  God.  A  very  ob- 
vious and  very  preponderating  good  would  need  to  be 
shown  in  order  to  compensate  for  the  loss  of  this 
Family  element  in  our  Church  life. 

In  place  of  this  system,  I  recommend  Missionary 
Churches.    This  system  was  first  suggested  and  carried 


536  PASTORAL   ADMINISTRATION. 

out  by  the  Rev.  Sayre  Harris  in  Southwark  in  Phila- 
delphia. Let  the  Mission  Church  be  made  complete  in 
all  appointments,  and  paid  for  entirely.  Then  invite 
families,  or  individuals,  to  occupy  pews  on  the  old 
rule — ^^ first  come,  first  served/^  each  family  or  indi- 
vidual paying  for  a  pew  (or  for  sittings)  whatever 
amount  the  family  or  individual  feels  can  be  conve- 
niently paid.  Let  it  be  voluntary:  but  when  volun- 
teered let  it  be  fixed,  and  become  an  obligation.  This 
plan  secures  independence.  It  secures  to  each  family 
the  continuance  of  home  life  in  the  Church.  It  se- 
cures a  sense  of  obligation;  and  of  relation  to  the 
Minister,  and  to  the  success  of  the  Church.  It  com- 
bines all  the  real  benefits  of  the  so  called  free  system ; 
and  avoids  its  evils.  This  plan,  other  things  being 
equal,  has  always  been  successful.  In  the  second  year 
of  Rev.  Mr.  Harris's  ministry  it  gave  him  a  living 
salary.  Many  persons  who  could  pay  only  one  dollar, 
the  first  year,  were  not  willing  to  pay  less  than  five, 
the  second  year.  The  successful  Mission  Chapel  of 
Holy  Trinity  Church,  Philadelphia,  was  based  on  this 
system.  In  all  your  missionary  enterprises  beware  of 
making  spiritual  paupers  of  the  people  who  are  to  be 
benefited. 


PAROCHIAL    ADMINISTRATION. 


CHAPTER    XXXY. 

PAROCHIAL    RELATIONS. 

Parochial  Relations  have  respect  to  Persons  and 
Property.     We  speak  first  of  the  Pastor's 

Parochial  relations  to  Persons. 

The  Vestry. — Under  a  system  which  has  grown  out 
of  our  national  circumstances  and  popular  ideas,  the 
Vestry  has  become  an  important  element  in  our  ecclesi- 
astical organization.  A  Vestry  originally  had  no  func- 
tions except  to  care  for  the  temporal  concerns  of  the  par- 
ish, and  the  proper  comfortable  maintenance  of  the  Pas- 
tor, by  providing  means  for  his  carrying  out  all  needed 
spiritual  offices  in  the  Church.  But  our  system  devolves 
upon  the  Vestry,  as  representing  a  parish,  a  further  duty 
of  choosing  and  calling  a  Rector :  and  also  of  sending 
delegates  to  Diocesan  Conventions,  except  where  special 
charter  leaves  these  duties  to  a  congregation.  Conse- 
quently the  Vestry  has  become  an  integral  part  of  our 
ecclesiastical  system.  The  former  of  these  last  two 
functions  very  naturally  leads  to  (although  it  does  not 
properly  imply)  a  frequent  interference  with  the  proper 
functions  of  a  Pastor ;  for  if  persons  have  a  right  to 
X*  637 


538  PAROCHIAL   ADMINISTRATION. 

choose  a  pastor,  it  is  quite  natural  that  they  shall  feel 
a  desire  to  vindicate  their  choice;  and,  if  the  pastor 
varies  from  the  lines  which  led  to  their  choice  of  him, 
to  bring  him  back  to  them,  or  to  indicate  that  he  is 
disagreeably  recalcitrant.  A  Vestry  therefore  some- 
times endeavors  to  direct,  and  sometimes  directs,  a 
Pastor  in  his  duties;  sometimes  tries  to  rectify,  and 
sometimes  rectifies  a  Rector;  sometimes  reproves  him 
for  matters  which  are  entirely  within  his  jurisdiction, 
and  sometimes  ejects  him  for  matters  which  the  Church 
has  left  wholly  to  him,  under  the  guidance  of  his 
Bishop. 

The  other  function,  introducing  the  Vestry  as  an 
independent  element  into  the  control  of  the  Diocesan 
Church,  and  through  it  into  the  control  of  the  General 
Church,  constructing  canons,  deciding  points  of  doc- 
trine, and  exercising  spiritual  discipline,  has  necessarily 
very  much  enlarged  the  sphere  and  responsibility  of 
that  representative  body.  It  has  brouglit  the  Consti- 
tution of  our  Church  much  more  nearly  into  accord 
with  the  original  Apostolic  organization;  and  possesses 
advantages  which  far  outweigh  temporary  and  occa- 
sional disadvantages  arising  from  the  fact  that  a  Vestry 
sometimes  forgets  its  proper  relations  to  a  Pastor,  and 
sometimes  oversteps  those  limits. 

A  Vestry,  if  constituted  of  real  representative  men 
of  a  parish,  of  men  of  wisdom  and  education,  and 
business  tact  added  to  true  piety,  are  the  very  right 
hand  of  a  Pastor.  They  are  the  most  important  of 
all  instrumentalities  which  a  kind  Providence  has  given 
him  to  work  with,  and  work  by.  His  relations  with 
them  are  most  intimate;  and  ought  to  be  agreeable, 


RELATIONS   TO  PERSONS.  539 

cordial,  confidential,  friendly,  and  indeed  affectionate. 
A  wise  Vestry  and  a  wise  Pastor,  understand  that  upon 
the  cordiality  of  these  relations  depends  the  happiness 
of  both  parties,  and  both  the  temporal  welfare  and 
spiritual  life  of  the  parish. 

The  pleasantness  and  usefulness  of  this  relation  de- 
pend largely  upon  the  Pastor.  One  mind,  one  temper, 
one  tongue,  can  be  much  more  easily  managed  than 
ten.  On  his  management  of  his  own  tongue  will  prob- 
ably depend  that  of  the  many  tongues  of  the  Yestry. 
And  it  is  evident  that  if  he  be  self-controlled,  his  is  a 
commanding  position.  A  wise  Pastor  will  seek  advice 
from  such  a  Vestry:  will  rejoice  to  possess  good  friends 
who  will  tell  him  truth  without  favor.  As  it  is  to  be 
supposed  that  they  are  gentlemen,  (if  Christians  they 
certainly  are  gentlemen,  for  gentleness  is  a  grace,  and 
gentlemanness  is  the  virtue  that  springs  out  of  it,)  he 
need  never  be  afraid  that  the  truth  will  be  roughly  or 
unpleasantly  spoken  :  nor  will  it,  nor  can  it  ever  be,  if 
a  Pastor  seeks  for  the  truth,  and  treats  one  who  becomes 
to  him  a  truth-teller  as  not  less  a  friend.  A  Pastor  will 
endeavor  to  engage  the  members  of  his  Vestry  as  helpers 
in  his  plans  for  the  spiritual  advantage  of  the  parish. 
They  will  probably  be  his  most  efficient  aids. 

Should  a  Pastor  have  reason  to  suppose  that  a  member 
of  his  Vestry  is  troublesome,  he  will  set  himself  to  dis- 
cover the  source  of  the  troublesomeness.  It  may  arise 
from  his  own  plans,  or  his  manner  of  presenting  them; 
then  the  correction  is  in  his  own  hands.  It  may  arise 
from  a  natural  activity  of  mind  or  body  or  both  in  the 
troublesome  member,  to  which  scope  enough  has  not 
been  given.     The  Pastor  has  the  remedy  still  in  his 


540  PAROCHIAL  ADMINISTRATION. 

own  hands :  for  if  he  will  give  the  person  enough  to 
do,  the  troublesomeness  will  be  entirely  expended  on 
work.  Busy-ness  well  employed  will  prove  to  be  a 
blessing.  If,  however,  unfortunately  a  natural  evil 
disposition  lies  at  the  seat  of  the  trouble,  the  Pastor 
must  exercise  patience,  and  seize  the  opportunity  to 
learn  that  "silence  is  golden."  The  remedy  will  of 
course  occur  to  the  Vestry  itself,  and  will  probably 
be  applied  by  the  congregation  on  some  fair  Easter 
Monday. 

If  a  Pastor's  plans  appear  to  be  particularly  objec- 
tionable to  some  in  a  Vestry,  it  is  important  that  he 
shall  converse  with  them  specially,  in  order  to  obtain 
insight  of  their  objections  and  remove  them  if  possible. 
Often  nothing  more  will  be  needed  than  a  definite 
statement  of  his  reasons.  As  a  general  rule,  after  such 
a  conference,  if  the  Pastor  be  encouraged  to  persevere, 
he  can  safely  intrust  his  project  to  the  advocacy  of 
those  who  were  formerly  unfriendly  to  it. 

The  Vestry  being  really  representatives  of  parish 
opinion,  it  is  important  for  the  Pastor  to  be  in  frequent 
and  intimate  communication  with  them.  I  recommend 
that  regular  meetings  be  held  at  the  Pastor's  house : 
once  in  each  quarter  certainly ;  once  in  each  month  is 
best.  The  day  and  hour  should  be  fixed,  so  that  all 
may  consider  it  an  engagement.  The  Pastor  should 
never  allow  anything  to  interfere  with  his  presence  at 
it,  except  unanticipated  and  imperative  Parochial  duty. 
i^o  personal  pleasure  should  be  of  higher  value  to  him 
than  the  meeting  with  his  Vestry.  It  should  be  a 
business  meeting:  but  not  for  business  only,  because 
there  will   seldom    be    sufficient    business   to   require 


RELATIONS   TO   PERSONS.  54] 

frequent  meetings.  They  will  afford  opportunity  for 
friendly  talk  on  topics  related  to  the  affairs  of  the 
parish :  not  concerning  persons,  of  course,  for  that 
would  be  gossip — a  vice  naturally  abhorrent  to  Ves- 
tries, as  it  is  to  Pastors.  I  recommend,  when  possible, 
that  the  members  of  the  Vestry,  be  received  on  such 
occasions  as  guests  by  the  Pastor  and  his  wife  and 
family  :  be  entertained  by  a  simple  inexpensive  meal — 
a  cup  of  tea  and  a  sandwich ;  supposing  the  meeting 
to  be  in  the  evening,  the  most  convenient  hour  gener- 
ally. I  mean  what  I  say— a  cup  of  tea  and  a  sand- 
wich, and  nothing  else:  for  if  the  Pastor  begins  to 
elaborate  his  entertainment,  there  will  be  no  end  to  his 
expense,  but  there  will  be  a  very  short  end  to  the  good 
purpose  in  view.  The  Vestry  meeting  should  be  com- 
menced by  prayer.  Such  intercourse  with  a  Vestry 
will  prevent  the  evils  that  come  from  antagonisms; 
will  cultivate  friendly  understandings;  will  tend  to 
harmony  both  in  feeling  and  policy. 

The  system  of  parish  government  through  Vestries 
has  its  possible  evils.  The  Pastor's  wisdom  will  be 
shown  in  forestalling  or  preventing  them,  and  in  get- 
ting all  the  good  out  of  this  necessary  relationship,  of 
which  it  is  capable.  I  have  discovered  some  of  the 
evils,  since  entering  the  Episcopal  office,  from  the  ex- 
perience of  others.  But  I  did  not  discover  them 
during  eighteen  years  of  Pastoral  life.  And  therefore 
I  do  not  believe  that  they  are  altogether  inherent  in,  or 
inseparable  from,  the  system. 

The  Vestry  is  an  Incorporation ,  being  Trustees  by 
general  law  of  a  State.  The  present  law  (Swan,  page 
227)  of  the  State  of  Ohio  should  be  understood  by  all 

46 


542  PAROCHIAL  ADMINISTRATION. 

Ministers  of  Ohio.  The  Clergy  of  other  States  should 
examine  and  rule  themselves  by  the  laws  of  their 
several  States  relating  to  the  subject.  "Hoffman's 
Ecclesiastical  Law,"  (a  supreme  authority,)  "  Hudson's 
Law  for  the  Clergy/'  (Chicago,)  "  Bawm's  Rights  and 
Duties,"  "  Richey's  Churchman's  Hand  Book,"  all  of 
them  well  considered  treatises,  should  be  studied. 

The  mode  of  reviving  a  Corporation,  if  extinct,  is 
given  in  Swan ;  as  also  the  laws  which  govern  a  relig- 
ious corporation  or  members  of  it  holding  over.  Sim- 
ilar laws  exist  in  all  the  States.  The  law  of  Sale  or 
Exchange  of  Property  is  given  in  Swan,  page  247. 
Some  interesting  legislation  on  the  subject  of  Minis- 
terial lands  will  also  be  found  at  pages  1005-7 ;  which 
has  a  wider  application,  I  imagine,  than  to  Ohio  only. 

Canon  11.  of  the  Diocese  of  Ohio,  and  Canons  in 
each  Diocese,  regulate  the  duties  of  a  Vestry,  and  their 
relation  to  a  Rector.  The  Minister's  position  and 
rights  are  clearly  defined  by  Canon.  He  has  only 
one  vote  as  Chairman  of  a  Vestry  meeting,  in  tem- 
poral matters ;  unless,  perhaps,  when  he  is  a  member 
of  the  Corporation.  The  question  of  a  double  vote  is 
ably  discussed  by  Bawm.  In  spiritual  things,  the 
Pastor  is  sole  judge  and  executive.  I  refer  also  to 
the  Country  Parson,*  which  all  Pastors  will  do  well 
to  read. 

Being  trustees  of  temporalities  it  is  a  question  whether 
the  Vestry  are  not  personally  liable  for  misuse  of  the 
property.  They  cannot  alienate  any  consecrated  prop- 
erty, under  Title  L,  Canon  21,  of  the  Digest. 

*  Country  Parson,  chap.  xxix.  p.  63. 


RELATIONS   TO   PERSONS.  543 

The  Minister  is  presiding  officer;  and  no  legal  meet- 
ing can  be  held,  except  by  his  call,  or,  in  his  absence, 
by  the  call  of  a  Warden,  unless  in  Dioceses  where  these 
rights  are  expressly  denied.  A  Minister,  therefore,  has 
a  right  to  be  present  at  all  meetings  of  Yestry :  and 
as  a  rule  ought  to  exercise  it.  Proper  delicacy  will 
suggest  to  him  when  exceptions  should  be  made.  A 
Minister  who  is  not  Rector  has  no  right  of  attendance 
at  Yestry  meetings ;  although  frequently  admitted  by 
courtesy. 

TJie  Wardens  are  special  helps  to  the  Minister.  Their 
canonical  duty  is  to  keep  order  in  the  Church  during 
Divine  Service :  to  provide  for  due  administrations,  es- 
pecially of  the  Lord's  Supper,  providing  the  necessary 
elements;  to  preside  in  Yestry  meetings  when  the 
Rector  is  absent ;  to  assist  (with  members  of  the  Yes- 
try) in  making  charitable  collections;  and  to  take  charge 
of  them  (except  the  Communion  Alms)  when  made. 
The  Wardens  are  frequently  very  useful  in  providing 
seats  for  strangers.  In  this  they  may  well  be  helped 
by  a  Committee  of  younger  men  appointed  by  the 
Rector.  The  Wardens  should  be  the  confidential  ad- 
visers, and  the  special  counsellors,  of  the  Rector. 

An  admirable  guide  to  the  discharge  of  these  duties 
of  Wardens  and  Yestrymen  was  published  by  the  late 
Bishop  De  Lancey ;  and  has  been  added  to  and  repub- 
lished by  Bishop  Huntington  of  Central  New  York. 

The  Organist, 

On  the  Organist  a  Minister  must  greatly  depend  for 
the  propriety  of  the  musical  part  of  the  service ;  for  its 
spirit,  and  suitableness,  and  for  his  own  comfort  during 


544  PAROCHIAL  ADMINISTRATION. 

the  services.  A  right-minded  Organist  will  move  all 
the  music  in  entire  harmony  Avith  the  Minister's  thought 
and  wishes.  A  wrong-minded  Organist  is  able  to  keep 
both  Minister  and  congregation  in  discord,  and  to  make 
every  note  of  the  musical  service  a  jar  on  sensitive 
spirits.  The  Organist  should  understand  that  although 
liis  skill  is  depended  on,  it  is  to  be  used  in  entire  subor- 
dination to  the  Rector :  and  the  Vestry  should  enforce 
this  rule  promptly  and  inflexibly. 

The  Choir. 

So,  also,  the  Minister  must  depend  on  the  Choir  for  the 
efficient  and  pleasant  management  of  the  music.  Both 
Organist  and  Choir  should  if  possible  be  salaried  ;  or  a 
proportion  of  them  salaried :  for  this  double  purpose,  that 
they  may  be  depended  on  to  do  their  duty  at  all  times, 
and  that  they  may  be  subject  to  proper  discipline,  or  rule ; 
for  a  salaried  Organist  and  Choir  are  of  course  under  a 
Minister's  control  legally.  He  is  (if  he  chooses)  to 
appoint  the  tunes  to  be  sung,  and  to  supervise  the  char- 
acter of  the  music.  But  a  Minister  is  also  to  bear  in 
mind  that  in  discharging  these  duties,  he  is  not  (under 
the  rubric)  allowed  to  act  with  entire  independence. 
He  is  expected  to  accept  the  assistance  and  advice  of 
persons  skilled  in  music* 

*  "And  further,  it  shall  be  the  duty  of  every  Minister,  with 
such  assistance  as  he  can  obtain  from  persons  skilled  in  music,  to 
give  order  concerning  the  tunes  to  be  sung  at  any  time  in  the 
Church  ;  and  especially,  it  shall  be  his  duty  to  suppress  all  light 
and  unseemly  music,  and  all  indecency  and  irreverence  in  the 
performance,  by  which  vain  and  ungodly  persons  profane  the 
service  of  the  Sanctuary."— Rubric  before  The  Hymnal. 


*     RELATIONS   TO  PERSONS.  545 

A  Minister's  task  in  conducting  the  services  with  a 
volunteer  choir  sometimes  becomes  very  difficult;  al- 
ways delicate;  sometimes  impossible.  Even  Solomon 
committed  part  of  such  a  responsibility  to  Asaph, 
Jeduthen,  and  their  brethren.  It  would  have  been  too 
much  for  the  Wisest  of  the  Wise  merely  by  wisdom,  to 
manage  a  voluntary  service  of  song  in  the  Temple. 
And  yet  a  Pastor  who  has  genial  good  nature,  with  a 
moderate  share  of  tact,  and  some  knowledge  (I  do  not 
say  smattering)  of  music,  will  accomplish  his  object 
when  wisdom  sometimes  fails.  It  is  to  be  remembered 
that  the  best  musicians  necessarily  possess  a  very  fine 
and  a  nicely  balanced  nervous  temperament.  If  they 
were  not  peculiarly  sensitive  they  could  not  appreciate 
nice  shades  of  difference  in  musical  sounds.  A  Pastor 
recognizing  this  fact  will  be  particularly  discreet  Avhen 
approaching  this  sensitiveness.  He  will  first  make  sure 
that  the  advice  which  he  ventures  to  give  is  correct.  If 
he  should  once  direct  a  long  metre  tune  to  be  sung  to  a 
short  metre  hymn,  or  a  dirge  to  be  sung  on  Christmas, 
supposing  it  to  be  a  carol,  his  influence  is  gone  forever. 
Not  every  one  has  Bishop  Mcllvaine's  wit  and  presence 
of  mind  in  covering  a  retreat  from  a  musical  defeat. 
He  used  to  tell  the  story  with  great  glee.  He  had  given 
out  the  hundredth  Psalm  :  and  as  no  one  seemed  prepared 
to  "  start  the  tune,"  he  began  to  sing  what  he  supposed 
to  be  "  Old  Hundred."  But  he  soon  found  to  his  dis- 
may that  it  did  not  fit,  and  as  he  altered  "  Christmas" 
to  suit  the  metre,  one  after  another  of  his  congregation 
deserted  him,  until,  at  the  last  cadence  his  voice  was 
heard  alone.  With  his  usual  presence  of  mind,  looking 
round  the  congregation  and  seeing  a  familiar  face  whose 
46* 


546  PAROCHIAL   ADMINISTRATION. 

lips  had  at  last  closed  in  despair,  and  addressing  that 
friend,  he  said,  "  Brother  Johnson,  the  congregation  do 
not  seem  to  know  this  tune ;  will  you  please  start  ^  Old 
Hundred^?" 

But  if  a  Pastor  appreciates  true  and  pure  music, 
especially  that  of  a  sacred  classical  character,  if  he  ar- 
ranges so  that  an  earnest  and  skilful  choir  may  some- 
times exercise  their  talents  at  their  own  discretion  with- 
out hinderance,  and  if  he  shows  a  genuine  appreciation 
of  whatever  is  really  well  done,  he  has  passed  the  crisis. 
Then,  if  he  wishes  congregational  singing,  whether  in 
Chants  or  Psalmody,  he  will  find  the  way  open.  A 
Pastor  should  attend  the  practisings  of  the  Choir,  en- 
couraging and  guiding  if  he  be  a  musician ;  silent,  pa- 
tient, and  enduring,  if  he  knows  nothing  about  music : 
but  even  in  that  case  exhibiting  sympathy  in  the  ardu- 
ous and  troublesome  task  assumed  by  these  volunteers. 

The  Organist  and  Choir  should  always  be  religious 
persons ;  at  the  very  least  they  should  be  respectful  to 
religion,  and  of  devotional  habits.  If  any  irreconcil- 
able difficulty  should  occur,  the  Vestry  is  bound  to  sup- 
port the  Pastor;  and  that  by  every  consideration  of 
principle  and  policy.  They  have  placed  the  responsi- 
bility in  his  hands ;  and  they  should  maintain  it  there. 

Sexton. 

The  Sexton  or  Sextoness  is  a  most  useful  person. 
The  Minister  should  aid,  advise,  and  encourage;  and 
especially  should  commend  the  right  doing  of  the  hun- 
dred duties  which  devolve  upon  them.  If  he  never 
meets  a  Sexton  except  to  find  fault,  he  will  have  himself 
to  blame  for  any  surliness  or  unpleasant  temper  which 


RELATIONS  TO   PERSONS.  547 

may  very  naturally  respond  to  his  occasional  greeting. 
Happy  is  the  Pastor  who  can  remember,  as  I  can,  so 
faithful  a  friend,  as  old  "  Donaldson'^  the  Sexton.  For 
more  than  thirty  years  he  was  Sexton  of  the  Ascension 
Church,  New  York :  and  during  my  sixteen  years  of 
Pastorship  was  true  as  steel,  pure  as  silver,  and  precious 
to  me  in  that  relation  as  fine  gold. 

Active  Helpers. 

We  have  already  written  on  this  subject.  We  need 
add  nothing  except  in  relation  to  the  Committee  who 
may  assist  the  Wardens  in  extending  courtesies  to 
strangers  attending  Divine  service.  They  should  either 
be  grave  members  of  the  Vestry :  or  young  gentlemen 
worthy  of  that  name.  They  should  be  men  of  sym- 
pathy and  discreetness;  and  particularly  appreciative 
of  the  sensitiveness  of  those  who  claim  the  hospitalities 
of  a  Church  to  which  they  are  strangers.  Especially 
they  should  feel  that  if  Christian  politeness  says  to  "a 
man  with  a  gold  ring  and  goodly  apparel,"  ^'  sit  here  in 
a  good  place,"  it  says  precisely  the  same  thing  to  "  a 
poor  man,"  and  never  says  to  such  "  sit  here  under  my 

footstool." 

Poor. 

The  poor  should  be  treated  Avith  delicate  attention. 
It  must  not  be  too  marked,  nor  ever  obtrusive ;  but  al- 
ways tender,  and  prompt.  The  poor  should  never  have 
cause  to  feel  that  they  are  neglected ;  nor  ever  that  they 
are  less  the  subject  of  a  Pastor's  thoughts  than  their 
wealthier  neighbors.  Christ's  poor  are  rich  in  faith, 
and  rich  in  prayer,  and  rich  in  earnest  sympathy  and 
love.     And  these  forms  of  wealth  should  secure  for 


548  PAROCHIAL  ADMINISTRATION. 

them  the  constant  attentions  of  their  Pastor.  Where  a 
parish  has  pensioners,  it  is  well  for  the  Minister  to  fix 
a  day  in  the  week  or  month,  and  an  hour,  for  meeting 
them  and  relieving  their  wants.  Otherwise  he  will  find 
his  time  unnecessarily  hampered. 

Parochial  relations  to  Property/. 

Church  Buildings — are  to  be  under  the  eye  of  the 
Minister;  and  all  necessary  repairs  or  desirable  im- 
provements, should  be  reported  at  once  to  the  proper 
officer  of  the  Vestry.  Generally  it  is  expected  by  the 
Vestry  that  the  Minister  will  see  the  thing  through. 

Herbert,  in  his  ^^ Country  Parson,'^  says: 

"  The  Country  Parson  hath  a  special  care  of  his  Church,  that 
all  things  there  be  decent,  and  befitting  His  name  by  which  it 
is  called.  Therefore,  first,  he  takes  order,  that  all  things  be  in 
good  repair;  as  walls  plastered,  windows  glazed,  floor  pav«^d, 
seats  whole,  firm,  and  uniform,  especially  that  the  pulpit,  and 
desk,  and  communion  table,  and  font  be  as  they  ought,  for  those 
great  duties  that  are  performed  in  them.  Secondly,  that  she 
church  be  swept,  and  kept  clean,  without  dust  or  cobwebs  ;  and 
at  great 'festivals,  strewed  and  stuck  with  boughs,  and  perfumed 
with  incense.  [This  remark  is  Herberfs,  not  the  author. i.'\ 
Thirdly,  that  there  be  fit  and  proper  texts  of  scripture  eveiy- 
where  painted  ;  and  that  all  the  paintings  be  grave  and  reverend, 
not  with  light  colors  or  foolish  antics.  Fourthly,  that  all  tiie 
books  appointed  by  authority  be  there ;  and  those  not  torn  or 
fouled,  but  whole  and  clean,  and  well  bound  :  and  that  there  be  a 
fitting  and  sightly  communion  cloth  of  fine  linen,  with  a  hand- 
some and  seemly  carpet  of  good  and  costly  stufl"  or  cloth,  and  all 
kept  sweet  and  clean  in  a  strong  and  decent  chest ;  with  a  chalice 
and  cover,  and  a  stoop  or  flagon  ;  and  a  basin  for  alms  and  offer- 
ings ;  besides  which,  he  hath  a  poor  man's  box  conveniently 
seated,  to  receive  the  charity  of  well-minded  people,  and  to  lay 
up  treasure  for  the  sick  and  needy." 

"  And  all  this  he  doth,  not  as  out  of  necessity,  or  as  puttl  ig  o- 


RELATIONS   TO  PROPERTY.  549 

holiness  in  the  things,  but  as  desirous  to  keep  the  middle  way 
between  superstition  and  slovenliness ;  and  as  following  the 
Apostle's  two  great  and  admirable  rules  in  things  of  this  nature; 
the  first  whereof  is,  '  Let  all  things  be  done  decently,  and  in 
order';  the  second,  '  Let  all  things  be  done  to  edification'  (1  Cor. 
xiv.).  For  these  two  rules  comprise  and  include  the  double  ob- 
ject of  our  duty,  God  and  our  neighbor;  the  first  being  for  the 
honor  of  God,  the  second  for  the  benefit  of  our  neighbor.  So 
that  they  excellently  score  out  the  way,  and  in  full  and  exactly 
contain,  even  in  external  and  indifterent  things,  what  course  is 
to  be  taken  ;  and  put  them  to  great  shame,  who  deny  the  Scrip- 
ture to  be  perfect."* 

ParsoTuige, 

Fortunate  is  the  Minister  who  is  permitted  to  use  a 
Parsonage.  It  adds  wonderfully  to  his  independence: 
and  it  enables  him  easily  to  establish  social  relations 
with  his  parishioners.  Unless  there  is  a  specific  agree- 
ment otherwise  the  Minister  is  under  obligation  to  keep 
his  Parsonage  in  thorough  repair.  If  he  will  remem- 
ber the  old  domestic  adage  '^a  stitch  in  time  saves 
nine"  he  may  save  his  own  purse,  and  the  Vestry's, 
many  a  large  outlay. 

Grounds. 

The  grounds  round  the  Church  and  Parsonage  should 
be  kept  in  good  order  by  the  Minister ;  should  be  orna- 
mented if  possible ;  should  be  made  attractive,  and  be 
beautified.  Slovenly  grounds  mark  a  lazy  or  slovenly 
Pastor ;  for  a  proper  care  of  them  costs — not  money, 
for  he  may  not  have  money  to  expend,  but — labor  and 
oversight,  and  in  those  he  ought  not  to  be  wanting. 

*  Country  Parson,  chap.  xiii. 


550  PAROCHIAL  ADMINISTRATION. 

Grave  Yard. 

"God's  acre"  should  be  the  Pastor's  especial  care. 
Delicate  charges  which  he  will  take  of  the  places  of 
the  dead,  will  endear  him  deeply  to  those  whose  affec- 
tions are  bound  to  graves  which  conceal  precious  forms 
of  beloved  ones.  No  one  else  will  take  this  charge 
from  love.  The  Sexton  is  paid  for  it.  .  The  Warden 
looks  on  it  as  a  duty.  The  Pastor  alone  has  his  heart 
in  it,  because  his  sympathies  are  awake  for  the  mourn- 
ers. He  will  not  lose  his  time,  if  he  shall  occasionally 
spend  an  hour  in  planting  a  rose  bush  or  a  shrub  among 
the  tombs. 

Funds  and  Collections, 

The  management  of  all  Parish  funds,  and  the  charge 
of  all  collections  (except  that  which  is  strictly  Com- 
munion Alms)  is  in  the  hands  of  the  Vestry :  and,  if 
the  Pastor  is  wise,  it  will  be  left  there.  I  advise  a  Min- 
ister never  to  take  charge  of  ordinary  offertories,  never 
to  count  them,  never  to  touch  them  after  they  have 
been  placed  upon  the  Plate.  Let  the  Vestry  exercise 
their  responsibility.  Let  the  Minister  sever  himself 
absolutely  from  the  possibility  of  being  obliged  to  meet 
unpleasant  questions  which  sometimes  arise  both  as  to 
the  amount  and  the  disposal  of  collections. 

The  Communion  Alms  is  entirely  at  his  disposal. 
He  should  keep  an  exact  account  of  all  receipts  and 
disbursements:  and  occasionally  he  should  exhibit  the 
account  to  his  Wardens  or  the  Vestry.  If  he  has  done 
this,  he  may  very  properly  refuse  to  allow  an  examina- 
tion of  his  accounts  of  this  particular  charity,  should  it 
ever  be  offensively  demanded.     It  is  a  Church  prin- 


RELATIONS   TO   PROPERTY.  551 

ciple  which  is  to  be  guarded,  that  in  the  use  of  this 
fund,  which  his  people  contribute  wholly  for  personal 
charities,  the  Pastor  is  to  be  entirely  independent,  and 
is  to  be  able  to  act  with  the  utmost  delicacy  and  reti- 
cence for  the  sake  of  the  recipients  of  it.  He  will  find 
less  objection  made  to  his  entire  control  of  this  offer- 
tory, if,  in  all  other  cases,  he  refuses  to  take  any  respon- 
sibility for  either  guardianship  or  distribution. 

Ohio  Laws. 

Churches. — Protected  against  thieves ;  and  against  malicious 
entrance.  Swan,  p.  271.  Protected  by  Constitution,  Article  I., 
Sect.  7.  Swan,  p.  11. 

Bui'ial  grounds. — Public,  exempt  from  taxation,  judgment 
sale,  etc. ;  private,  also,  if  not  valued  at  more  than  $50.  Swan, 
p.  171.  Cannot  be  sold  even  by  petition  of  parties  interested. 
Swan,  pp.  247,  248. 

Incorporation. — Process  under  general  law.  Swan,  pp.  227,  228. 
A  Church  to  be  organized:  at  a  meeting  of  majority,  to  elect 
any  number  of  members,  not  less  than  three,  to  be  Trustees,  and 
one  member  as  Clerk.  A  true  record  certified,  and  name  of 
Church  to  be  deposited  with  Recorder  of  the  County  in  which 
meeting  is  held,  who  is  to  record  it  at  cost  of  ten  cents  for  one 
hundred  words,  immediately:  liable  for  all  debts.  Swan,  p. 
252,  n. 

Church  lands. — Section  29  reserved  for  Churches.  Dividend 
of  rent  to  be  appropriated  to  each  Church  in  the  Township  on 
the  second  Monday  in  April.  1858,  p.  36. 

Agent  to  be  appointed  by  each  Church  to  give  certified  list  of 
members  over  fifteen  years  old.  Swan,  p.  1005. 

Church  property. — May  be  sold  after  petition  by  order  of 
Court  of  Common  Pleas  of  County.  Swan,  p.  248.  Held  in 
common  by  two  Churches  may  be  divided  (except  burial  ground) 
by  Court  of  Common  Pleas.  1859,  p.  67. 

Sabbath  breaking. — Selling  liquor  on  Sabbath,  disturbing  re- 
ligious meetings.  Swan,  p.  302.  No  liquor  sold  within  two  miles 
of  religious  meeting  excej^t  at  usual  places.  Swan,  p.  306. 


552  PAROCHIAL  ADMINISTRATION. 

Marriage. — Banns  to  be  published  two  days  within  County 
where  female  resides,  or  license  from  Clerk  of- Common  Pleas 
of  County  where  female  resides.  Minister  .to  obtain  license  from 
Court  of  Common  Pleas  of  any  County — to  be  recorded  in  any 
County  where  officiating — to  return  certificate  within  three 
months  to  Clerk  of  County.  Penalty,  $50.  Penalty  for  vio- 
lating law,  $100. 

Without  license — female  under  eighteen  must  obtain  consent 
of  parents,  and  banns  be  published.  Swan,  pp.  569,  571. 


PAROCHIAL  ADMINISTRATION. 


CHAPTER   XXXVI. 

PAEOCHIAL   DUTIES. 

In  Parochial  duties  uniformity,  rubricality,  and 
propriety,  are  the  rules  to  be  observed.  Uniformity 
is  important  in  order  that  a  congregation  may  not  be 
disturbed  or  oifended  by  unanticipated  observances. 
Hubricality  is  important  because  it  is  the  law,  and  is 
obligatory.  The  Rubrics  should  be  carefully  studied, 
and  obeyed  to  the  letter.  Rubrics  have  no  spiritual 
character ;  they  are  merely  letters  of  law  :  and  they  are 
to  be  obeyed  pimctuatim  et  literatim,  every  jot  and  tittle. 
TJie  spirit  is  to  be  judged  by  the  letter:  and  the 
Church,  not  the  minister,  is  responsible  for  the  effect 
of  the  rubrics  on  the  service,  and  on  the  minds  of  the 
people.  Disobedience  of  rubrics  by  defect  can  be  no 
more  defended  than  disobedience  by  excess.  No  Min- 
ister has  a  right  to  use  his  judgment,  with  respect  to 
either.  Nor  after  a  long  experience  in  a  ministry  of 
thirty-five  years,  do  I  believe  that  it  is  ever  necessary 
to  disobey  a  rubric  on  either  side :  for  I  have  never 
knowingly  violated  one.  Propriety  is  required  by 
every  one's  sense  of  the  decency  of  things;  and  must 
be  ruled  by  that  sense. 

Y  47  653 


554  PAROCHIAL  ADMINISTRATION. 

Illustrating  tlie  possibility  of  improprieties  —  In 
olden  times  (forty  years  ago)  I  have  seen  a  Minister 
throw  his  overcoat  over  the  chancel  rail,  put  his  hat  on 
the  Communion  table,  and  his  overshoes  underneath  it, 
and  then  proceed  to  read  prayers.  In  later  days  when 
proprieties  are  more  observed  I  have  seen  a  Clergyman 
enter  the  Church  with  his  scarf  hanging  half  down  his 
back,  and  the  other  half  in  front :  and  his  surplice  but- 
toned all  awry.  I  have  seen  a  Clergyman  sit  in  the 
chancel  nursing  one  leg  crossed  on  the  other,  his  sur- 
plice thrown  back  for  convenience.  I  have  seen  a  Cler- 
gyman take  out  his  watch  and  consult  it,  or  even  gape, 
whilst  another  Minister  was  engaged  in  the  Desk  or 
Pulpit.  I  have  seen  a  Clergyman,  who  was  credited 
with  being  specially  precise,  baptize  an  adult  from  a 
tumbler  that  happened  to  be  on  the  table  of  his  chapel, 
when  the  Font  in  his  Church  was  not  fifty  feet  away. 

Perhaps  here  is  the  place  to  allude  to  decency  of  ap- 
parel, politeness  of  manner,  and  cleanliness  on  the  part 
of  a  Clergyman.  It  should  not,  however,  be  necessary 
to  make  more  than  a  passing  allusion  to  such  topics. 
Cleanliness  of  the  hands  is  specially  necessary.  Im- 
agine the  disgust  of  a  parishioner  if  a  Pastor  should 
baptize  his  child  with  unwashed  hands,  or  should  pre- 
sent the  sacred  symbols  of  our  Lord's  Passion  in  soiled 
palms  or  with  dirty  fingers.  A  similar  remark  applies 
to  the  necessity  for  keeping  the  clothes  pure,  and  the 
breath  sweet.  A  Clergyman  who  indulges  in  tobacco 
can  scarcely  ever  rely  upon  the  pureness  of  his  clothes 
or  of  his  breath.  And  if  he  is  suffering  from  the 
odor  that  follows  this  indulgence,  he  should  not  enter 
the  chancel,  or  perform  any  of  the  ofQces  of  religion. 


PUBLIC  DUTIES.  555 

Communicants  have  been  known  to  retire  disgusted 
from  the  Lord's  Table,  and  in  some  instances  have 
been  unable  to  participate,  because  the  Minister  was 
noxious  with  tobacco  smoke.  A  parishioner  once  re- 
vealed to  me  her  reason  for  leaving  a  Pastor  to  whom 
she  was  strongly  and  deservedly  attached ;  because  the 
perfume  of  tobacco  in  his  clothes  and  his  breath  was 
intolerable.  She  selected  another  Pastor  who  had 
learned  to  deny  himself  such  indulgences  for  the 
Lord's  sake.  An  instance  is  on  record,  where  a 
beloved  Pastor  was  obliged  to  retire  from  the  bedside 
of  a  dying  parishioner  to  whom  he  had  come  to  admin- 
ister the  Lord's  Supper.  The  very  smell  of  his  rai- 
ment on  entering  the  room  door  gave  the  poor  sufferer 
a  fit  of  coughing  which  nearly  strangled  him ;  and  the 
Pastor  was  obliged  to  find  another  spiritual  physician 
who  could  administer  the  consolations  of  religion  and 
the  last  Sacrament  to  this  soul. 

Allied  to  this  subject  is  the  important  consideration 
that  a  Minister  shall  be  certain  that  no  disease  is  lurk- 
ing about  him  when  he  is  to  minister  by  touch.  Of 
course,  it  would  not  affect  ordinary  ministrations ;  but 
it  might  seriously  affect  others,  for  example,  at  bap- 
tisms, or  in  administering  the  Lord's  Supper.  It  is 
desirable  that  a  Minister  shall  wash  his  hands  fully 
before  entering  on  any  clerical  duty ;  and  especially 
before  the  administration  of  the  Sacraments. 

Public  Prayers  are  to  be  solemnized  on  all  days  re- 
quired by  the  Church. 

Public  preachings  and  lectures  are  left  to  the  discre- 
tion of  the  Minister. 

In  Cathedrals,  and  wherever  possible,  public  service 


556  PAROCHIAL  ADMINISTRATION. 

should  be  held  on  every  day :  but  where  no  congrega- 
tion can  be  had,  or  where  after  proper  effort  a  congre- 
gation will  not  attend,  such  a  service  becomes  not  public 
but  private,  and  would  be  no  longer  a  reasonable  ser- 
vice. Daily  public  prayers  are  of  much  value  to  the 
afflicted,  to  strangers,  to  those  whose  minds  or  hearts 
are  burdened  or  disturbed. 

In  all  cases,  ordinary  uses  and  observances  should  be 
followed :  and  even  when  the  congregation  is  the  small- 
est, the  Minister  should  avoid  haste  or  hurry,  and  re- 
member the  solemn  proprieties  of  his  office. 

Ordinary  Rules  for  Public  Prayers  vary  according 
to  the  customs  of  Dioceses :  but  should  always  be  within 
the  rubrics. 

The  Minister  is  to  pray  with  the  people,  and  there- 
fore not  to  turn  his  back  to  them.  A  Romish  Priest, 
believing  that  the  Body,  Soul,  and  Divinity  of  Christ 
are  present  in  the  wafer  on  the  Altar,  may  readily  be 
excused  for  keeping  his  face  to  it :  but  a  Clergyman 
of  our  Church  knowing  that  the  Divine  presence  is 
really  in  the  hearts  of  devout  worshippers,  should  speak 
to  them  face  to  face,  as  he  endeavors  to  kindle  devotion 
heart  to  heart. 

The  service  should  be  read  distinctly  enough  and 
slowly  enough  for  ordinary  worshippers  to  follow. 
Gabbling  is  offensive  to  taste  and  destructive  to  wor- 
ship. In  responsive  portions  full  opportunity  should 
be  given  to  the  people  to  respond,  before  the  Minister 
advances  to  the  next  portion.  The  Bible  should  be 
read ;  read  not  as  an  ordinary  book,  but  as  the  Word 
from  God.  The  Prayers  should  be  prayed ;  prayed  as 
one  would  speak  to  the  Most  High  God,  in  his  imme- 


CHURCH  SEASONS.  557 

diate  presence.     Entrance  into,  and  retiring  from  the 
church  should  be  grave,  serious,  and  with  a  conscious- 
ness of  being  in  the  presence  of  God. 
Special  rules  apply  to 

Church  Seasons. 

Advent. — The  services  commencing  on  the  first 
Sunday  in  the  season  solemnly,  should  become  more 
joyous  as  Christmas  approaches.  The  season  is  appro- 
priate for  urging  Domestic  Missions. 

Christmas  should  be  celebrated  with  joyous  songs 
and  hymns  and  the  Holy  Communion :  the  sermon 
being  in  keeping  with  the  associations.  Evergreen 
decorations  and  flowers  are  in  order,  (except  where  dis- 
approved by  Ecclesiastical  authority,)  provided  they  are 
gifts  of  loving  hearts :  not  when  hired  for  the  occasion 
as  a  vain  show.  But  flowers  on  the  Lord's  Table 
during  the  administration  of  the  Holy  Communion  are 
not  provided  for  by  the  rubrics.  The  Holy  Days  im- 
mediately preceding  and  following  Christmas  should 
be  observed  as  parts  of  the  Holy  Season. 

Circumcision.  (New  Year.) — On  New  Yearns  Eve 
a  sermon  is  very  useful.  The  New  Year  should  always 
be  opened  by  a  holy  service.  As  it  generally  occurs 
on  a  week-day,  and  a  very  busy  one,  a  sermon  on  New 
Year's  morning  is  not  usually  advisable. 

Epiphany. — The  subject  of  Foreign  Missions  should 
be  presented  during  this  season.  The  Holy  Day  itself, 
occurring  usually  in  the  midst  of  the  week,  can  very 
seldom  be  made  use  of  for  preaching,  except  in  cities. 
The  Holy  Communion  should  be  administered. 


47* 


558  PAROCHIAL  ADMINISTRATION. 


ASH    WEDNESDAY. 

As  this  is  a  Fast  day,  of  course  the  administration  of 
the  Holy  Communion  is  inadmissible.*  One  would 
not  think  of  mingling  the  highest  expression  of  holy 
joy  with  this  expression  of  penitent  grief.  Morning 
and  Evening  Prayers  should  always  be  held,  whether  in 
city  or  country.  The  people  should  be  urged,  and 
taught  by  example,  to  gather  for  devotion  on  such  a 
day.  It  is  well  to  use  the  Lesser  Litany  as  well  as  the 
Greater  on  Ash  Wednesday. 

LENT. 

During  Lent  extra  services,  with  sermons  or  lectures, 
or  short  addresses  should  be  held.  Twice  in  each 
week  is  little  enough.  Sometimes  it  is  wise  to  hold  a 
morning  service  without  sermon  on  Wednesdays.  A 
briefer  service  with  lecture  or  address  on  Fridays.  As 
it  is  a  season  for  self-denials,  it  is  well  to  urge  the  peo- 
ple to  special  offerings  for  the  cause  of  the  Gospel :  or 
for  special  charities,  as  means  of  encouraging  self-denial. 

PASSION   WEEK   AND   GOOD   FRIDAY. 

The  administration  of  the  Holy  Communion  is  not 
allowable  during  this  week  (nor,  indeed,  during  Lent, 

*  The  new  practice  of  administering  the  Lord's  Sapper  on 
Fast  days,  seems  to  have  originated  in  the  fearfulness  and 
dread,  and  consequent  excessive  penitence,  with  which  one 
would  approach  a  Mystery.  On  the  contrary,  hopefulness,  joy- 
ousness,  and  the  confidence  of  a  certain  faith  are  the  emotions 
which  ought  to  be  in  exercise.  The  Holy  Communion  is  in  all 
senses  a  sacred  Feast,  and  belongs  only  to  a  Festival  season. 


CHURCH  SEASONS.  559 

except  on  the  Lord's  Day,  wliicli  is  a  Feast) ;  but  is 
excluded  both  by  the  reason  of  the  thing,  and  by 
ancient  Canons*  and  custom.  It  is  the  most  solemn 
Fast  of  the  year,  continuing  for  the  whole  six  days. 
We  cannot  mingle  our  Feast  with  our  Fast.  To  cele- 
brate the  Holy  Communion  on  Holy  Thursday  evening, 
will  be  to  commemorate  the  Supper,  rather  than  to 
"  show  forth  the  Lord's  death'^ :  and  is  an  observance 
expressly  forbidden  by  the  rule  already  mentioned. 

Good  Friday  service  should  always  be  accompanied 
by  a  sermon  in  the  morning :  and  a  second  service  in 
the  day  is  desirable,  with  a  sermon  or  address  if  possi- 
ble. An  offering  on  behalf  of  Missions  to  the  Jews  is 
appropriate  on  this  Holy  day. 

Faster  Even  (Saturday)  on  account  of  its  associations 
is  one  of  the  most  sacredly  solemn  days  in  the  whole 
year.  Yet  its  meaning  is  frequently  overlooked :  and 
its  services  are  often  neglected.  Easter  Even  should 
be  the  Church's  day  for  decorating  the  tombs  of  her 
faithful  dead :  and  this  commemoration  of  our  sorrows 
and  our  hopes,  all  clustering  around  the  dead  Body  of 
our  Christ,  which,  in  our  celebrations,  although  lifeless, 
is  waiting  to  arise,  should  be  deep,  earnest,  and  heart 
full. 

EASTER. 

On  Easter  day  every  service  and  association  is  joy- 
ous. This  is  one  of  the  three  High  Festivals  of  the 
Ancient  Church  on  w^hich  the  Lord's  Supper,  our  Feast 
of  Holy  joy,  was  always  administered.  Anthems  are 
appropriate  on  this  day  (as  also  on   Christmas   and 

*  Yide  Canon  XLIX  of  the  Council  of  Laodicea. 


560  PAROCHIAL  ADMINISTRATION. 

Whitsuntide)  and  may  be  sung  by  the  Choir  alone:  the 
words  to  be  selected  from  Scripture  or  the  Book  of 
Common  Prayer.  These  should  not  interfere  with  the 
regular  order  appointed  :  but  may  be  interjected  at  the 
intervals ;  before  or  after  service,  before  or  after  the 
Sermon. 

ASCENSION. 

This  significant  Festival  has  been  mucli  disused.  It 
should  be  treated  as  of  even  more  significance  than 
Epiphany:  and  celebrated,  if  possible,  by  administering 
the  Lord^s  Supper. 

WHIT-SUNDAY. 

This  is  a  day  specially  suitable  for  celebrating  the 
Lord's  Supper :  and  all  associations  and  decorations  and 
sermons  should  be  of  the  most  joyous  description.  It 
is  the  Day  especially  appropriate  for  Baptisms.  It  was 
so  employed  in  the  Ancient  Church :  and  the  custom 
might  well  be  revived.  It  is  sad  enough  to  see  how 
generally  Baptisms  are  thrust  into  a  corner. 

TRINITY. 

Trinity  Sunday  presents  the  doctrinal  consummation 
of  the  teachings  of  all  previous  Festivals.  The  Lord's 
Supper  is  very  approi)riately  celebrated  on  this  day. 
The  Sermon  should  invariably  deal  with  some  aspect 
of  the  great  truth  of  the  everlasting  existence  of  God 
in  Holy  Trinity. 

saints'  days. 

Saints'  Days  should  be  celebrated  by  services  and  ser- 
mons or  addresses.  In  cities  and  large  towns  there  is 
no  excuse  for,  or  reason  for,  omitting  this  custom  of  the 


MODES  OF  ADMINISTERING.  5(31 

Church,  evidently  designed  by  her  to  be  continued, 
because  of  her  appointment  of  special  Ante  Commu- 
nion services  for  Saints'  Days.  In  country  places  it  is 
difficult  if  not  impossible  to  assemble  the  people ;  and 
it  would  be  unwise  to  force  the  custom.  Sermons 
commemorating  the  lives  and  characters  of  the  Saints 
are  valuable.  The  example  of  each  may  profitably  be 
followed  in  some  particular  line  of  grace  or  virtue  or 
activity.  When  such  sermons  are  not  preached  on  the 
day,  it  will  be  well  to  occupy  the  Sunday  nearest  with 
this  theme. 

THANKSGIVING   DAY. 

The  Church  is  to  be  opened  for  Divine  Worship  in- 
variably, and  a  sermon  preached.  No  united  services 
are  admissible  unless  they  are  held  in  our  Churches; 
for  the  rule  is  imperative  that  each  of  our  Churches 
shall  be  opened.  The  services  are  to  be  conducted 
according  to  our  own  forms :  and  by  our  own  Minis- 
ters. The  point  is  this,  that  our  people  shall  not  lose 
the  privilege  of  enjoying  their  own  services  in  their 
own  Houses  of  prayer  on  this  occasion. 

VISITATION. 

At  the  Visitation  of  the  Bishop  the  services  are  sub- 
mitted to  his  direction.  Under  the  Canon  he  may  if 
he  pleases  administer  the  Holy  Communion.  If  he 
does  so,  the  offertory  on  that  occasion  is  at  his  disposal. 

Modes  of  administering. 

Ordinary  Services. — Lessons  and  Psalms  are  not  dis- 
cretionary except  on  days  of  civil  or  ecclesiastical  Fast 
or  Thanksgiving,  and  on  occasion  of  conventions,  and 


562  PAROCHIAL  ADMINISTRATION. 

charitable  collections.  In  emergencies  a  Presbyter  may 
exercise  discretion,  or  assume  the  responsibility,  but  it 
is  best,  if  there  be  time  for  it,  to  consult  his  Bishop, 
throwing  the  responsibility  on  him,  where  it  belongs. 

The  Ante  Communion  office  is  obligatory,  and  to  be 
used  on  every  day  for  which  a  Collect,  Epistle,  and 
Gospel  are  appointed.  Bishop  Mcllvaine  presses  this 
rule  very  strongly  in  one  of  his  convention  addresses. 

The  place  for  special  prayers  and  thanksgivings  is 
before  the  general  thanksgiving. 

Special  Services. — Special  Psalms  and  Lessons  are 
not  discretionary  on  any  day  for  which  the  Church  has 
specially  arranged  them.  The  General  Convention  has 
expressed  the  opinion  that  a  Presbyter  may  use  a  large 
liberty  in  separating  the  three  services — namely,  Public 
Prayer,  The  Litany,  and  the  Ante  Communion.  Origi- 
nally they  were  distinct  offices:  and  the  custom  of 
uniting  them  has  unwisely  become  common.  In  small 
towns  and  country  places  these  separate  services  cannot 
now  be  held  at  separate  hours;  and  all  are  too  valuable 
to  be  entirely  omitted.  But  in  cities  and  large  towns, 
they  may  be  held  at  diffi3rent  hours  of  the  day.  It  is 
understood  by  the  General  Convention  that  all  portions 
are  to  be  used  on  Sundays,  although  it  may  be  at  dif- 
ferent hours. 

Missionaries,  who  serve  two  or  three  churches  on  a 
Sunday,  may  well  adopt  the  following  plan.  In  the 
morning,  use  Morning  prayer  and  Sermon.  In  the  after- 
noon, use  the  Litany  and  Ante  Communion  with  Sermon. 
In  the  evening,  use  a  short  form  of  Evening  prayer,  or 
vary  this  method  by  exchanging  that  which  is  named 
for  the  evening  with  the  afternoon,  and  vice  versa. 


MODES   OF  ADMINISTERING.  563 

The  short  form  of  Evening  prayer  authorized  in 
Ohio  and  in  some  other  Dioceses  is  as  follows.  (It 
would  be  lawful  wherever  it  should  be  authorized  by 
the  Ordinary.)  The  Sentences  as  usual.  In  the  Ex- 
hortation, after  the  words,  "  Dearly  Beloved,"  pass  to 
the  last  sentence,  namely,  "  I  pray  and  beseech  you, 
etc.'^  The  remainder  as  usual,  except  that  one  of  the 
Canticles  may  be  read  instead  of  the  Psalter.  One 
Lesson  is  read  instead  of  both.  The  Creed  and 
Prayers  are  used :  or  instead  of  the  usual  prayers, 
the  following  order  may  be  followed ;  namely,  the 
Collect  for  the  day,  the  Collect  for  aid  against  perils, 
the  prayer  for  the  Church  Militant,  and  a  closing  Col- 
lect, with  the  lesser  Benediction. 

Administering  Baptisms. 

Infant  Baptism. — Previous  information  is  to  be  given 
to  the  Minister :  and  the  necessary  items  communicated. 
Three  Sponsors  are  required.  The  parents  may  be 
Sponsors.  Sponsors  ought  to  be  Communicants :  must 
be  baptized.  Baptism  is  to  be  in  public,  except  on  an 
emergency :  and  when  in  public  is  always  to  follow 
the  second  lesson  of  morning  or  evening  prayer.  The 
rubric  is  imperative,  and  the  reason  is  obvious.  For 
the  child  is  to  be  admitted  into  the  Church :  and  how 
can  it  be  unless  the  Church  be  present  ?  When  Bap- 
tism is  administered  in  private,  it  is  to  be  subsequently 
publicly  acknowledged  in  the  church  with  the  proper 
form,  and  the  assumption  of  Sponsorship.  Responses 
should  be  audibly  made.  The  pouring  of  water  should 
not  be  so  profuse  as  to  disturb  the  child's  nerves.  Bap- 
tism depends  on  other  things  than  the  amount  of  water 


564  PAROCHIAL  ADMINISTRATIONS. 

employed.  Water  is  to  be  poured  into  the  Font  at  the 
time  of  Baptism.  Because  of  proper  want  of  careful- 
ness in  placing  a  child  on  the  Minister's  arm,  there  is 
a  tradition  among  us  that  one  of  our  most  valued 
Clergymen  baptized  a  child's  feet  instead  of  its  head. 
If  a  Sponsor  takes  the  Infant  from  the  left  arm  of  a 
nurse  or  friend,  and  without  reversing  it,  hands  it 
directly  to  the  Minister,  and  lays  it  upon  his  left  arm, 
it  will  lie  upon  his  arm  in  precisely  the  same  position 
which  it  occupied  on  the  nurse's  arm.  All  difficulties 
arise  from  unskilful  and  unnecessary  attempts  to  re- 
verse the  position  of  the  Infant.  Much  handling  of 
a  child  and  passing  it  from  one  to  another,  is  sure  to 
disturb  it,  and  naturally  leads  to  its  crying. 

A  child  who  is  not  an  infant,  can  seldom  be  held  in 
the  Minister's  arms.  If  old  enough  it  should  be  taught 
to  kneel  to  receive  this  Holy  Sacrament. 

Adult  Baptism. — Previous  information  and  exami- 
nation must  be  had.  A  witness  or  two  witnesses  must 
be  present.  It  is  always  to  be  in  public.  The  responses 
should  be  full  and  audible.  The  position  and  dress  of 
the  Candidate  should  be  such  as  will  not  attract  atten- 
tion. At  Baptism  the  Candidate  kneels  to  receive  the 
Sacrament;  and  then  the  Minister  gives  him  the  right 
hand  of  fellowship.  Immersion  should  be  practised 
when  desired.  It  will  be  observed  that  the  Rubric 
does  not  contemplate  private  Adult  baptism.  It  is 
inadmissible  except  on  a  death-bed,  or  when  the 
person  is  disabled :  and  for  this  the  Rubric  specially 
provides. 

Confirmation. — Before  the  administration  a  full  list 
is  to  be  prepared.     Full  names  are  to  be  given,  indi- 


MODES  OF  ADMINISTERING.  565 

eating  sex.  In  several  Dioceses^  these  lists  are  pre- 
sented to  the  Bishop  with  a  formula  which  indicates 
that  the  responsibility  of  presenting  the  Candidates 
belongs  to  the  Minister,  not  to  the  Bishop.  Dress 
should  be  plain.  The  hair  should  be  so  arranged  as 
not  to  interfere  with  the  act  of  laying  on  of  hands. 
No  veil  should  interpose.  The  use  of  oil  or  pomatum 
on  the  hair  of  the  Candidate  is  disagreeable  to  a 
Bishop :  for  after  touching  it  his  hands  cannot  retain 
their  cleanliness.  The  Candidates  should  bring  their 
Prayer  Books  to  the  chancel,  and  respond  audibly. 
They  should  stand  before  the  rail  until  the  Bishop 
directs  them  to  kneel.  They  stand  during  his  address 
to  them :  and  kneel  at  the  Laying  on  of  hands,  and  at 
the  Benediction. 

The  Holy  Communion. — The  preparation  of  the  Table 
should  be  made  by  the  Wardens  or  by  their  authority. 
The  Bread  may  be  marked  and  cut  into  slices ;  but 
should  not  be  broken  into  pieces  until  the  Minister 
does  it  as  ordered  by  the  rubric.  It  should  be  bread, 
not  cakes.  It  is  to  be  broken :  and  the  pieces  should 
be  large  enough  to  permit  of  its  being  eaten  as  re- 
quired by  the  rubric.  Wine,  not  brandy  nor  cider, 
should  be  used.  Enough  of  it  should  be  prepared, 
for  it  is  required  by  the  rubric  to  be  drank,  A  pure 
white  linen  cloth  below  the  elements  is  required.  A 
clean  napkin  should  be  used  to  cover  them.  The 
rubric  says  ^'  break,'^  but  does  not  say  handle  the  bread. 
The  Minister's  hands  should  be  clean.  Administer  to 
several  persons  during  one  recital  of  the  phrases.  The 
Communicant's  position  should  be  reverential,  and  the 
elements    should   be   received    without   gloves.      The 

48 


566  PAROCHIAL  ADMINISTRATION. 

rubric  directs  that  the  elements  should  be  placed  in 
the  hands.  The  Cup  is  not  to  be  held  to  the  lips  of 
the  recipient,  for  the  rubric  expressly  directs  that  the 
Cup,  like  the  Bread,  shall  be  delivered  "into  their 
hands."  In  approaching  and  leaving  the  table  let 
haste  and  confusion  be  prevented,  by  a  prearrange- 
ment.  When  Communicants  are  seated  in  two  aisles, 
let  them  approach  from  the  aisles  alternately.  When 
they  are  seated  in  three  aisles,  let  the  centre  aisle  alter- 
nate with  the  two  side  aisles.  Any  arrangement  is 
better  than  none,  so  that  confusion  be  avoided. 

The  elements  are  not  to  be  carried  about.  The 
Church  is  as  particular  in  her  laws  on  this  point,  as  in 
implying  that  the  Font  shall  be  emptied  after  Baptism. 
Neither  elements,  bread,  wine  nor  water,  are  to  be  put 
to  a  superstitious  use  after  being  consecrated.  As  the 
Font  must  be  emptied,  otherwise  the  rubric  could  not 
be  complied  with  on  the  next  occasion — "  the  Font 
shall  then  be  filled  with  j9i^?'e  Avater  ;'^  so  the  consecrated 
Bread  and  Wine  must  be  reverently  eaten  and  drank 
before  the  Communicants  leave  the  church. 

Private  Communion. — The  ordinary  service  is  cur- 
tailed :  but  it  is  not  to  be  shortened  more  than  the 
rubric  allows,  because  i\\Q  Holy  Communion  is  not  to 
be  considered  as  a  Viaticum,  and  is  not  to  be  admin- 
istered except  when  the  person  is  able  to  appreciate 
and  bear  the  strain  of  it;  having  full  consciousness. 
Usually  not  many  are  to  be  present :  but,  except  in 
cases  of  contagious  disease,  the  Church  requires  that 
three  shall  be  present.  It  is  important  to  observe  that 
the  sick  person  is  to  receive  last  of  all :  the  reason  is 
obvious. 


PARISH  REGISTER.  567 

3Iarriage. 
The  position  of  parties  is,  the  Bride  on  your  right. 
The  hands  are  to  be  free  of  gloves.  The  parties  should 
be  instructed  beforehand  to  provide  a  Ring.  After 
their  approach  to  the  chancel,  a  pause  is  to  be  avoided. 
When  the  marriage  takes  place  in  Church,  they  should 
kneel  on  approaching  the  chancel  and  at  the  appointed 
prayers.  The  responses  should  be  guided  by  the  Min- 
ister :  he  is  to  lead  audibly  in  the  parts  which  are  to  be 
recited  after  him.  The  giving  away  is  a  significant  act 
and  should  not  be  omitted.  The  bride  is  given  to  the 
Church,  implying  the  sacredness  of  the  Covenant ;  and 
by  the  Minister  is  given  in  Christ's  name  to  the  Groom. 
At  the  Benediction,  kneeling  is  the  proper  posture  of 
the  parties.  A  full  record  should  be  kept:  and  the 
Certificate  is  always  to  be  given  to  the  Bride. 

burials. 
Conform  to  the  customs  of  the  place.  When  an 
address  occurs,  it  should  follow  the  lesson.  The  Coffin 
ought  to  be  closed  before  the  final  part  of  the  service. 
Part  of  the  service  may  be  used  in  the  church,  or  the 
house :  but  the  committal  when  possible  should  be  used 
at  the  grave.  Earth  is  to  be  thrown  on  the  coffin ;  not 
on  the  box  or  the  lid  which  covers  it  from  sight. 

Records. 
The  Parish  Register  is  an  important  legal  document. 
The  most  complete  one  which  I  have  ever  seen  was  pre- 
pared by  Rev.  James  Bonnar.  The  most  convenient 
one  was  prepared  by  the  Rev.  Dr.  Washburn,  of  Grace 
Church,  Cleveland. 


568  PAROCHIAL   ADMINISTRATION. 

In  baptisms. — The  Christian  names  of  the  Candidate 
and  of  the  Father  and  Mother  as  well  as  their  surname 
should  be  recorded.  The  names  of  sponsors  or  wit- 
nesses should  be  recorded;  also  the  Candidate's  age: 
with  the  date  and  other  items  of  interest. 

In  Confirmation. — Let  the  whole  baptismal  name  be 
recorded. 

As  to  Communicants. — Keep  an  accurate  Register  of 
the  full  name  and  of  the  time  of  entrance  and  depart- 
ure. Never  erase  a  name  unless  the  person  has  died,  or 
been  formally  transferred. 

As  to  Marriages. — The  identification  of  the  parties 
is  the  important  matter:  and  therefore  the  Record 
should  have  the  full  names  of  both,  and  either  the 
name  of  the  Bride's  father  or  the  residence  of  both 
parties.  Property  has  been  lost  by  want  of  care  in 
making  the  Parish  registration  of  marriages. 

As  to  Burials. — Identification  is  the  important  point. 
The  full  name,  the  place  of  residence,  and  the  age  are 
to  be  given.  The  transmission  of  property  is  often 
dependent  on  the  correctness  of  this  record. 

A  list  of  Families  should  be  kept  by  every  Pastor. 

A  Register  of  services  and  of  sermons  and  addresses 
forms  an  interesting  document,  and  is  valuable. 

A  Register  of  the  Communion  collections,  and  of  the 
disposal  of  them,  is  important,  lest  some  question  should 
arise  which  might  aifect  a  Pastor's  character  for  cor- 
rectness. 

A  Register  of  the  ordinary  charitable  collections 
should  be  kept,  on  the  report  of  the  Wardens  who  have 
them  in  charge;  that  both  Rector  and  Congregation 
may  become  acquainted  with  the  charities  of  the  Parish. 


DISCIPLINE. 


48*  569 


PART    THIRD. 


DISCIPLINE : 

CAUSES, 

MODES, 

PENALTIES. 


670 


DISCIPLINE. 


CHAPTER    XXXVIL 

CHURCH   DISCIPLINE. 

The  subject  of  the  DisGvpline  of  the  Laity  has  been 
left  at  loose  ends  by  our  ecclesiastical  legislators.  One 
or  two  rubrics,  which  can  hardly  be  supposed  to  exert 
more  power  over  the  Laity  than  they  do  over  the  Clergy, 
and  a  meagre  Canon  or  two,  form  the  whole  body  of 
laws  on  which  our  Clergy  are  to  depend,  in  dealing 
with  communicants  who  need  the  discipline  of  the 
Church.  The  House  of  Deputies  in  the  General  Con- 
vention is  disinclined  to  enact  laws  on  the  subject. 
The  Bishops  sometimes  propose  laws,  as  they  did  in 
1877  ;  but  they  are  usually  returned,  without  the  sanc- 
tion of  the  Clerical  and  Lay  Delegates. 

A  Pastor  is  therefore  left  to  the  force  of  his  moral 
influence.  Perhaps  it  is  best,  under  the  peculiar  con- 
ditions of  religious  life  in  this  country  and  in  these 
times,  that  a  Minister  shall  be  debarred  from  appealing 
to  statutes,  and  compelled  to  use  only  the  rule  of  reason 
and  the  fetters  of  love.  A  Minister  is  thrown  upon 
his  discretion,  judgment,  tact,  and  character;  his  moral 
influence.  Beyond  these,  except  when  a  very  flagrant 
case  arises,  whicli  unmistakably  offends  the  moral  sense 
of  the  Church  community,  there  is  a  very  small  measure 

571 


572  DISCIPLINE. 

of  law,  and  of  penalty,  which  he  can  employ  to  keep 
the  Church  from  suffering  grievous  hurt. 

I  have  little  to  do,  therefore,  except,  in  outline,  to 
state  the  Causes  which  may  lead  to  discipline  ;  the  Ifodes 
of  procedure ;  and  the  Punishment,  for  faults  proven. 

But  let  me  give  a  caution.  A  young  Minister's  first 
duty  on  entering  a  parish  is  not  the  exercise  of  discipline. 
It  is  not  his  primary  obligation  or  function  to  discover 
all  the  evils  and  errors  existing ;  or  when  discovered 
to  bring  them  into  light.  Possibly  his  predecessor  may 
with  a  reason  have  left  them  buried.  Perhaps  an  older 
or  a  more  experienced  head  than  his  would  still  suffer 
them  to  remain  unnoticed.  At  least  he  may  safely  wait 
until  he  has  learned  some  of  the  reasons  which  actuated 
his  predecessor's  conduct,  and  gained  some  little  experi- 
ence in  the  methods  of  dealing  with  men,  before  he  opens 
the  Pandora  box  of  Parish  scandals. 

Some  evils  in  a  parish  cannot  be  remedied.  A  Clergy- 
man does  not  immediately  discern  that  exceedingly  un- 
satisfactory impossibility.  A  young  man  who  should 
endeavor  to  destroy  a  Avhole  brood  of  serpents  at  one 
blow,  by  removing  the  stone  that  covers  them,  and  re- 
vealing the  unclean  nest,  in  order  to  attack  it,  would 
very  likely  be  poisoned  for  his  pains,  and  would  cer- 
tainly fail  of  success.  We  come  reluctantly  to  the  con- 
clusion that  some  evils  in  the  Church  are  irremediable. 
But  when  we  arrive  at  that  conclusion,  then  we  see  that 
it  is  abundantly  illustrated  in  the  Divine  government 
of  men  in  all  departments;  and  that  our  Saviour  pre- 
pared us  for  it  by  declaring  that  wheat  and  tares  are  to 
grow  together,  until  He  shall  send  forth  His  Angels, 
at  the  end  of  the  world,  to  separate  the  two. 


CAUSES.  573 

Besides  the  "cannot/'  there  is  an  ^^ ought  notJ^  Some 
evils  ouglit  not  to  be  touched.  It  may  be  possible  to 
remove  them,  but  if  the  process  Avill  certainly  produce 
more  evil  than  good,  a  wise  man  will  let  them  alone. 
There  are  noxious  poisons  which  are  confined  to  a  lim- 
ited locality.  We  may  well  desire  to  destroy  them. 
But  if  the  disturbance  will  extend  their  influence,  and 
involve  a  larger  circle  in  the  area  of  death,  certainly  we 
will  pause  before  we  stir  them ;  probably  upon  reflec- 
tion will  leave  them  undisturbed  to  act  within  their  nar- 
row sphere.  But  some  evils  are  remediable ;  and  Avhen 
w^e  have  decided  that  the  remedy  is  within  our  power, 
we  are  bound  to  approach  them  and  apply  it,  regardless 
of  the  consequences  to  ourselves.  Of  these,  I  am  to 
write. 

Discipline  is  to  be  approached  cautiously.  A  wise 
Pastor  does  not  venture  on  such  a  step  until  he  is  sure 
that  he  is  right.  For  having  entered  on  that  road  he 
is  never  to  turn  back ;  until  either  the  offender  has 
become  penitent,  or  the  Church  has  been  purged  of  the 
wrong-doer.  And  when  a  Pastor  has  undertaken  this 
disagreeable  task  conscientiously,  the  Communicants  of 
his  Parish,  and  especially  the  Vestry,  are  inexcusable 
if  they  withhold  from  him  their  moral  support. 

Causes, 

The  causes  for  discipline,  may  all  be  included  under 
the  general  term  of  scandals:  and  they  may  be  classed 
as  those  arising  from  irreligiousness,  immoralities,  or 
inconsistencies. 

Irreligiousness  appears  either  in  speech  or  habits :  and 
in  either  may  give  scandal  to  godly  people.     Careless 


574  DISCIPLINE. 

words  about  our  God,  or  the  obligations  of  religion ;  or 
habits  which  show  indifference  to  religious  observances : 
may  create  a  scandal. 

Immoralities,  still  more  readily  become  scandalous : 
such  are,  Disorderly  conduct  or  Intemperance.  Pro- 
fanity, and  that  even  in  small  degrees.  Sabbath  break- 
ing, a  misuse  of  the  Sabbath.  Dishonesty;  fraud,  or 
suspicion  of  it.     Uncharitableness ;  in  speech  or  deed. 

Inconsistencies.  These  embrace  a  large  class.  We 
have  treated  many  of  them  under  the  topic  of  ^'  temp- 
tations to  return  to  the  world  or  worldly  habits."  As 
the  measure  of  inconsistency  must  necessarily  be  deter- 
mined by  the  Pastor's  teaching,  it  becomes  him  to  fix 
his  own  standard  of  consistency,  and  that  of  his  family, 
firmly  and  sufficiently  high. 

All  these  create,  or  may  create,  what  the  Rubric 
calls  scandal.  The  term  is  indefinite,  and  the  mode  of 
determining  it  in  any  case,  is  very  indefinite.  A  Min- 
ister will  find  his  judgment  much  exercised  in  deciding 
what,  and  when,  offences  against  propriety  really  be- 
come scandal.  No  positive  rule  can  be  given.  That, 
however,  is  undoubtedly  a  scandal  which  not  only 
offends  a  Minister's  sense  of  propriety,  but  offends  the 
religious  sense  and  the  moral  sense  of  the  influential 
part  of  his  people ;  reckoning  as  influential  those  who 
have  a  reputation  for  j^iety,  good  judgment,  consider- 
ateness,  and  charity. 

Undue  absence  from  the  Holy  Communion  is  an  act 
of  irreligiousness.  Inasmuch  as  it  is  an  act,  and  there 
can  be  no  question  about  its  reality,  the  Church  rightly 
calls  your  attention  to  it.  In  the  Diocese  of  Ohio,  and 
(it  is  believed)  in  several  Dioceses,  absence  from  the 


MODES  OF   PROCEDURE.  575 

Communion  for  one  year  is  a  sufficient  cause  of  suspen- 
sion, unless  satisfactorily  explained  and  excused. 

Unscriptural  Divorce  is  an  immorality.  It  is  only 
necessary  to  call  your  attention  to  the  Scripture  rule  on 
this  subject,  and  the  Canon  founded  on  it.  The  law 
of  Christ  is  this  :  a  husband  and  wife  lawfully  married 
become  one  flesh.  No  power  on  earth  can  rightly  sep- 
arate those  whom  God  has  thus  made  one.  An  adul- 
terous offence  against  this  sacred  union  is  the  most 
cruel  and  blackest  of  crimes.  And  a  divorce  for  any 
cause,  except  adultery,  violates  this  divinely  created 
bond  and  therefore  is  of  the  same  quality  as  adultery 
itself.  If  either  party  marries  again  whilst  the  other 
party  remains  unmarried,  the  marriage  becomes  actual 
adultery  in  that  party. 

Modes  of  Procedure. 

Private  admonition. — Admonition  may  be  given  pri- 
vately more  accurately  and  more  gently  than  in  any 
other  way ;  and  especially  if  it  be  done  by  a  letter.  I 
recommend  this  course.  Verbal  communication  par- 
takes very  much  of  the  nature  of  explanations  and 
answered  inquiries :  and  can  scarcely  ever  appear  to  be 
an  act  of  discipline.  A  formal  letter  readily  assumes 
the  character  of  discipline.  One  of  my  early  recollec- 
tions of  St.  Andrew's  Church,  Philadelphia,  is  that  I 
was  sent,  one  Sunday  morning,  by  my  Father  with  a 
letter,  which  I  overheard  him  say  was  intended  to  warn 
a  person  not  to  approach  the  Lord's  Table.  If  it  struck 
as  much  fear  into  the  offender's  heart,  as  it  did  in  mine, 
the  bearer  of  a  missive  containing  unknown  terrors,  it 
was  certainly  most 'wholesome  medicine  for  the  soul. 


576  DISCIPLINE. 

Admonition  before  a  Witness. — This  is  a  still  more 
serious  form  of  admonition.  The  witness  should  be  a 
Warden,  or  some  influential  layman  among  your  Com- 
municants; one  in  whose  discretion,  as  well  as  reticence, 
you  can  confide.  Admonition  before  a  witness  had 
best  be  in  writing  carefully  prepared.  It  is  better  to 
put  in  written  words  what  it  may  be  necessary  to  say, 
rather  than  to  trust  to  the  excitement  of  the  moment 
to  suggest  the  fitting  words  for  so  grave  a  duty. 

Examination  of  Witnesses. — When  a  case  is  compli- 
cated, or  when  you  cannot  decide  its  merits  by  simply 
conversing  with  the  offender,  you  may  need  witnesses 
and  testimony.  If  it  is  really  complicated  or  serious, 
or  likely  to  involve  others,  it  will  be  advisable  to  take 
to  your  help  a  sound,  judicious  Christian  Lawyer,  who 
is  accustomed  to  sift  evidence.  A  Clergyman  depend- 
ing on  his  own  judgment  will  soon  become  perplexed, 
and  it  may  be  embarrassed,  in  the  presence  of  conflict- 
ing statements.  Solomon's  celebrated  judgment  was 
not  that  of  a  legal  mind ;  it  was  rather  a  clerical  cut- 
tino;  of  a  knot  which  he  could  not  untie.  A  Minister 
should  not  expose  himself  to  the  danger  of  being  not 
able  to  give  a  wise  decision.  Let  your  lay  advisers 
get  into  and  get  out  of  the  difficulties  caused  by  con- 
flicting testimony.  They  are  used  to  it,  and  understand 
it.  Wait  patiently  until  they  shall  have  solved  the 
perplexities.  Give  no  decision  until  you  see  light  from 
amidst  the  darkness ;  a  darkness  which  possibly  they 
may  have  created,  but  which  also  their  critical  habits 
and  legal  skill  will  have  enabled  them  at  last  to 
dispel. 

Cautions. — A  Minister  is  to  be  careful  not  to  run 


MODES   OF  PROCEDURE.  ^'J'J 

after  evidence ;  and  never  to  involve  himself  unneces- 
sarily in  a  case  of  discipline.  Discipline  is  to  be 
avoided ;  not  sought  after.  However  much  a  man 
may  love  the  exercise  of  authority,  he  can  never  desire 
to  exhibit  his  authority  in  depriving  a  soul  of  spiritual 
privileges.  If  it  should  happen,  that,  for  any  cause, 
the  person  offending  shall  have  become  specially  ob- 
noxious to  the  Pastor,  he  will  on  that  account  the  more 
studiously  stand  aloof  from  discipline.  In  such  a  case, 
his  act  of  discipline  must  not  only  appear  to  be,  but 
must  really  be,  forced  upon  him  reluctant. 

Further  cautions  respect  the  Pastor  in  his  judicial 
character.  Inasmuch  as  he  is  to  be  a  Judge,  he  must 
keep  himself  entirely  free  from  acting  as  if  he  were  a 
Grand  Jury  soliciting  evidence,  and  from  whatever  may 
bear  the  least  appearance  of  prejudging  the  case. 

Gossip  and  Rumor  are  not  evidence.  The  Pastor 
cannot  act  on  the  testimony  of  mere  gossiping  talk,  nor 
even  on  a  tolerably  defined  rumor.  A  rumor  may 
reach  such  a  stage  as  that  he  will  be  bound  to  mention 
it  to  the  person  concerned :  and  that  not  only  for  the 
Church's  sake,  but  for  the  sake  of  the  person.  But  it 
is  a  delicate  business ;  and  unless  the  Pastor  even  then 
is  aware  of  some  fact,  or  is  possessed  of  some  statement 
in  detail  to  back  him,  he  may  find  that  he  has  unex- 
pectedly put  himself  in  the  position  of  a  gossip.  Gen- 
erally, a  Pastor  should  wait  until  gossip  has  begun  to 
relate  facts,  and  rumor  has  begun  to  deal  with  dates 
and  names  and  circumstances :  then,  with  facts,  dates, 
and  names,  he  may  be  prepared  to  begin  an  inquiry. 

Another  essential  factor  in  every  case  is  the  witness 
on  whose  testimony  a  proof  depends.  Many  a  gossip 
z  *  49 


578  DISCIPLINE. 

will  be  quite  ready  to  start  a  Pastor  off  on  an  unpleasant 
hunt,  if  only  he  will  be  willing  to  accept  that  position. 
The  Pastor  should  be  careful  not  to  pull  chestnuts  off 
the  fire  for  any  too  cautious  witness.  The  caution  is 
suspicious.  If  a  deep  interest  in  the  Church's  honor 
or  welfare  be  felt,  the  witness  will  not  withhold  the 
truth  because  of  the  prospect  of  a  trial,  nor  hesitate  to 
take  a  public  share  in  the  responsibility  of  it. 

When  a  whisperer  begins  to  tell  a  tale  of  a  neigh- 
bor's sad  misdeeds,  stop  him  right  there.  Say  quietly 
but  firmly,  "  Stop  for  a  moment.  Remember  that  I 
am  a  Judge.  If  your  tale  implies  that  a  neighbor  has 
committed  a  misdeed,  I  must  inquire  into  the  truth  of 
it.  You  are  to  be  the  witness.  And  the  inquiry  will, 
therefore,  lead  to  one  or  the  other  of  two  consequences. 
Either  I  shall  discipline  your  neighbor  for  the  fault 
which  you  disclose  to  me ;  or  I  shall  discipline  you  for 
making  a  charge  against  him  which  you  are  unable  to 
prove."  More  than  once,  such  a  reminder  has  put  a 
sudden  end  to  an  "  o'er  true  tale,"  "  very  sad,"  and 
"pity  'tis,  'tis  true."  But  I  was  thereby  spared  the 
hearing  of  it.  The  greatest  difficulty  in  exercising 
discipline  lies  at  this  point ;  the  difficulty  of  obtaining 
competent  witnesses:  for  a  Pastor  has  no  right  to 
compel  testimony,  nor  can  he  administer  an  oath  to 
determine  the  accuracy  and  truthfulness  of  testimony. 

Penalties. 

The  only  punishment  known  to  our  law  is  suspension 
from  the  privileges  of  the  Holy  Communion.  No  such 
penalty  exists  as  a  Pastoral  Excommunication.  A  sus- 
pension may  be  declared  to  be  for  a  fixed  time;   or 


PENALTIES.  579 

indefinitely,  until  the  offence  shall  have  been  repented 
of.  Every  act  of  suspension  is  to  be  immediately  re- 
ported to  the  Bishop ;  with  a  record  of  such  circum- 
stances as  may  enable  him  to  judge  of  its  propriety. 
The  suspension  is  not  to  be  recorded  on  the  Parish 
Register  until  it  has  been  reported ;  nor  until  oppor- 
tunity has  been  given  for  an  appeal  to  the  Ordinary. 

In  all  cases  appeal  may  be  taken  to  the  Bishop.  If 
the  appeal  is  sustained,  the  Communicant  is  thereby 
restored :  and  no  record  is  to  be  made  on  the  Register. 
If  the  appeal  is  not  sustained,  the  sentence  is  thereby 
confirmed,  and  is  to  be  recorded. 

Repentance,  restitution  for  wrong  doing,  and  amend- 
ment of  life  are  proper  grounds  for  restoring  an 
offender.  The  act  of  restoring  to  Church  privileges 
remains  within  the  province  of  the  Pastor,  unless  an 
appeal  has  been  taken.  All  acts  of  restoration  shoukl 
also  be  reported  to  the  Ordinary. 


MANNERS  MAKETH  MAN. 


49*  581 


"  The  servant  of  the  Lord  must  ...  be  geiitle  unto 
all  men."— 2  Tim.  ii.  24. 


THE  PASTOR  A  GENTLEMAN 


Wise  William  of  Wyckeham  emphasized  a  great 
truth  when  he  placed  this  alliterative  proverb  over  the 
gateway  of  his  hospital  at  Winchester. 

No  doubt  he  intended  to  give  a  wide  sweep  to  the 
meaning  of  "  Manners'^ :  a  wider  meaning  than  it  has 
in  our  present  habits  of  speech.  But  in  its  narrower 
intention  it  suits  my  purpose.  For  a  Pastor  should  be 
in  the  first  place  a  gentleman  :  a  man  of  gentle-manners. 
The  nearer  his  religious  character  approaches  the  per- 
fect model  left  by  our  Lord,  the  more  truly  will  his 
whole  bearing  be  gentlemanly.  For  this  quality  is  not 
the  result  of  culture  only.  It  is  somewhat  a  natural  gift ; 
sometimes  an  inheritance :  in  some  respects  it  is  the 
result  of  education ;  but  chiefly  it  is  a  grace.  For  the 
truest  gentlemanliness  is  the  combined  result  of  "  love, 
peace,  long-suffering,  gentleness,  goodness,  faith,  meek- 
ness, and  temperance.''  Of  the  nine  graces  which  form 
a  Christian's  character,  the  only  one  which  does  not 
seem  absolutely  embodied  in  gentle-manners  is  joy. 
Of  all  the  other  eight  it  is  the  embodiment  and  expres- 
sion. And  yet  joy  is  the  atmosphere  which  must 
surround   a  perfect  gentleman:  because   the  absolute 

583 


584  THE  PASTOR  A    GENTLEMAN. 

perfection  of  gentle-manners  is  found  only  in  the  per- 
fect Christian. 

The  secret  of  this  character  is  constant  considerate- 
ness.  And  this  is  its  best  definition.  A  gentleman  is 
always  and  thoroughly  considerate  of  the  needs,  wishes, 
and  circumstances  of  those  who  are  about  him  :  and  he 
acts  accordingly.  This  habit  of  consideration  enables 
him  to  say  the  right  thing  at  the  right  time,  to  do  the 
right  thing  in  the  right  place,  to  be  helpful  at  the  right 
moment,  and  to  be  always  polite  without  intrusiveness. 
Ordinary  good  manners  as  taught  by  the  professors  of 
"  deportment"  lie  on  the  surface :  and  are  not  seldom 
ruffled  or  lost  when  the  selfishness  of  an  ill-regulated 
nature  rouses  the  opposition  of  a  selfishness,  which  is,  not 
controlled  by  principle  but,  only  hidden  by  "  politesse." 
Christian  unselfishness,  guided  by  the  charity  of  the 
Gospel,  possessing  a  peace  which  is  permanent,  long 
suffering  because  it  is  not  only  good  but  meek,  willing 
to  confide  in  those  who  profess  friendship,  and  withal 
temperate  in  all  expressions  of  human  kindness  or  de- 
votion, produces  gentle-manners  which  can  never  be 
reproved. 

The  Pastor  should  be  such  a  gentleman.  In  dealing 
with  the  poor  he  will  not  offend  their  sensitiveness.  In 
meeting  the  depraved  and  sinful  he  will  not  forget  to  em- 
ulate the  compassion  which,  while  infinitely  pure,  could 
pity  and  save  the  lost.  In  casual  company,  he  will  con- 
sider the  character  and  circumstances  of  his  companions, 
before  venturing  remarks  which  might  hurt  or  displease 
unnecessarily.  In  the  sick  room,  he  Avill  be  especially 
gentle  to  the  infirmities  of  shattered  health,  and  inter- 
pret even  fretfulness  and  impatience  by  the  sensitiveness 


CONSIDERATENESS.  585 

of  diseased  nerves.  In  the  pulpit  he  will  teach  without 
arrogance,  reprove  without  harshness,  rebuke  without 
anger.  His  allusions  to  personal  faults,  and  sins  of 
persons,  will  be  impersonal :  and  so  tempered  that  the 
apostle's  exhortation  Avill  appear  to  be  ever  in  his 
thoughts  "considering  thyself,  lest  thou  also  be  temptedj^ 


This  considerateness  will  show  itself  in  minor  mat- 
ters. It  will  govern  that  most  annoying  of  all  moments 
in  a  Pastor's  life,  when  a  visitor  interrupts  him  in  the 
midst  of  some  favorite  study,  or  in  the  very  glow  and 
heat  of  composition.  He  will  consider  the  cause  and 
need  of  interruption  before  he  relieves  himself  of  it: 
and  the  relief  will  be  effected  so  gently  that  the  visitor 
will  praise  himself  for  his  considerateness. 

It  will  govern  the  length  of  his  sermons,  the  manner 
in  which  he  conducts  services,  i\\Q  frequency  of  them, 
the  peculiarities  of  his  fancy  in  administering  ordinances 
and  sacraments.  A  gentleman  will  not  offend  his  peo- 
ple by  introducing  novelties  in  worship  to  which  they 
are  opposed.  A  gentleman  will  not  attempt  to  force 
on  his  people  his  own  idiosyncrasies.  Considerateness 
of  their  feelings  will  forbid.  Good  manners  will  often 
prevent  unseemly  differences  between  a  Pastor  and  his 
People ;  for  in  most  cases  they  arise,  not  so  much  from 
devotion  to  principle,  as  from  the  determination  of  sel- 
fishness to  carry  a  point,  regardless  of  the  wishes  of 
those  whose  preferences  ought  to  be  considered.  And 
the  instincts  of  a  gentleman  will  lead  a  Pastor  to  yield 
in  every  point  except  principle,  when  he  discovers  that 


586  "THE  PASTOR  A    GENTLEMAN. 

ungentle-manners  are  opposing  him.  He  then  retires 
within  his  own  consciousness  of  right,  and  hides  himself 
there,  before  'Hhe  beginning  of  strifeJ' 

Consideration  for  the  wishes  of  his  correspondents 
will  lead  to  the  habit  of  replying  to  all  important 
letters,  by  return  of  post.  If  the  subjects  require  delay 
in  the  formal  reply,  a  Pastor  will  at  least  acknowledge 
the  receipt  immediately,  and  relieve  his  correspondent's 
anxiety.  The  witty  saying  of  Napoleon  I.,  that  "  most 
letters  answer  themselves  after  a  week's  delay,"  was 
worthy  of  an  autocrat :  but  the  Emperor  was  not  dis- 
tinguished for  his  politeness,  nor  for  consideration  of 
the  feelings  or  wishes  of  others. 

A  like  considerateness  w^ill  prevent  a  Pastor  from 
running  into  debt.  Cruel  is  the  need,  sometimes,  and 
cruel,  as  well  as  wicked,  is  the  neglect  or  carelessness 
to  pay  him  promptly  what  is  due.  But  the  wise  man 
saith,  "  the  borrower  is  servant  to  the  lender."  While 
tlien  a  Minister,  for  his  own  sake,  will  avoid  the  de- 
pendent condition  of  being  servant  to  any  man  (except 
for  Christ's  cause),  he  will  equally  avoid,  for  his  neigh- 
bor's sake,  placing  him  in  a  condition  where  he  must 
be  Master  to  his  Pastor,  and  must  hold  the  reins  of  his 
economy. 


I  know  of  no  rules  for  the  cultivation  of  gentle 
manners.  In  some  matters  of  detail,  "Miller's  Clerical 
Manners"  is  a  book  which  it  may  be  judicious  for  a 
young  clergyman  to  consult.  But,  I  am  inclined  to 
think,  that  the  only  efficient  principle  of  politeness  is 


COURTESIES.  537 

a  "  new  birth"  bv  the  Holy  Spirit,  and  the  only  irre- 
provable  gentle  manners  are  those  that  are  learned 
by  a  successful  imitation  of  the  constantly  considerate 
Christ. 


Courtesies, 


When  a  Clergyman  enters  on  a  Pastoral  charge,  it  is 
polite  for  the  Wardens  and  Vestry  to  call  on  him  im- 
mediately, and  also  for  the  leading  members  of  the  con- 
gregation to  show  the  same  courtesy.  If  lie  be  married, 
the  ladies  of  the  congregation  will  be  equally  courteous 
to  his  wife.  If  he  be  a  Deacon,  he  must  not  expect  an 
equal  degree  of  attention,  although  it  ought  to  be  shown. 
But  although  his  people  should  fail  to  manifest  courtesy, 
a  Pastor  should  not  fail  in  his  duty.  He  should,  as 
soon  as  possible,  visit  and  make  himself  personally 
known  to  every  member  of  his  charge. 

It  would  be  well  for  Pastors  to  hint  to  Wardens, 
(should  they  need  it)  that  it  is  part  of  good  church- 
manners  for  the  Wardens  to  treat  visiting  Clergymen 
with  special  courtesy,  those  I  mean  who  may  be  occa- 
sionally supplying  the  pulpit  of  their  Parish  Church; 
at  least  they  should  attend  in  the  vestry  room  after 
service,  and  greet  these  visitors  as  brethren  in  Christ. 

Similar  courtesy  is  due  (and  happily  is  generally  paid) 
to  a  Bishop  on  his  visitations. 

When  a  Clergyman  enters  a  city  or  town  to  become 
a  resident,  the  Clergy  ought,  without  delay,  to  call  on 
him,  whether  he  be  a  Presbyter  or  Deacon.  The  omis- 
sion of  this  act  of  respect  cannot  be  regarded  in  any 
other  light  than  a  discourtesy.     A  subsequent  apology 


588  I'HE  PASTOR  A    GENTLEMAN. 

for  the  neglect  never  heals  the  wound  which  this  defici- 
ency of  gentle  manners  has  inflicted.  If  the  new  resi- 
dent be  married,  the  members  of  clerical  families  should 
show  this  courtesy. 

When  a  Bishop  is  resident  the  first  call  is  due  to  him 
from  the  incomer :  but  a  Bishop  seldom  allows  an  in- 
coming Presbyter  to  be  more  diligent  than  himself  in 
offering  his  greetings. 

Parishioners  entering  a  Parish  should  always  call  on 
their  Pastor,  or  at  least  by  card  or  note  (never  by  mes- 
sage) should  announce  their  new  relationship  to  him. 
But  a  wise  Pastor  will  never  wait  for  this  exhibition 
of  courtesy.  As  soon  as  he  hears  of  the  arrival  of  a 
new  family  within  his  charge,  he  will  call  to  greet  them. 
In  country  towns,  and  villages,  it  is  especially  important 
that  the  Minister  shall  visit  new-comers  immediately. 
Nor  is  he  to  be  restrained  by  the  fact  that  he  may  be 
ignorant  of  their  church  relationship.  Of  course  if  he 
knows  that  they  are  not  Episcopalians,  he  will  not  visit 
them  until  time  has  been  allowed  for  their  own  Minister 
to  call  on  them.  But  if  nothing  is  known  as  to  their 
church  relationships,  he  may  assume  that  they  are  as 
likely  to  belong  to  his  Church  as  to  any,  and  should  act 
accordingly. 

A  Minister  should  be  very  careful  in  paying  the  small 
courtesies,  of  a  morning  or  evening  greeting,  to  friends 
or  neighbors  whom  he  meets.  A  "good  day/'  the 
touching  of  the  hat,  the  removal  of  the  hat  to  those 
who  especially  deserve  it,  a  kind  and  pleasant  word, 
even  to  a  passing  stranger,  is  never  lost.  Too  great 
familiarity  with  his  people  is  as  much  an  evil  as  too 
little.     A  true  gentleman  will  find  the  happy  mean. 


FEES.  589 

It  is  not  only  contrary  to  our  law,  but  is  a  violation 
of  gentle-manners,  for  a  clergyman  to  officiate  in  any 
office  within  the  cure  of  another,  except  by  the  latter's 
request.  A  gentleman  will  be  especially  punctilious  in 
observing  this  rule,  in  respect  to  Baptisms,  Marriages, 
and  Visiting  the  Sick.  Superiority  in  office  does  not 
give  a  right  to  violate  this  rule.  If  a  Presbyter  may 
interfere  with  the  charges  assigned  to  a  Deacon  because 
of  his  superior  order,  then  a  Bishop,  for  a  similar 
reason,  may  be  excused  for  interfering  with  the  special 
cure  of  any  of  his  Presbyters.  But  all  such  interference 
in  a  Pastor's  duties,  without  the  Pastor's  request,  will  be 
felt  to  be  a  violation,  not  only  of  Canon  law  but,  of 
good  breeding.  It  is  advisable  that  requests  from  a 
Pastor  to  anotlier  Clergyman  to  officiate  in  Baptisms, 
Marriages,  or  Official  visits  to  any  of  his  parishioners, 
should  be  in  writing.  A  Clergyman  will  be  wise  if  he 
declines  to  act  on  a  verbal  message  in  such  a  case. 


Fees. 

As  to  that  class  of  clerical  services,  for  which  fees 
are  usually  given,  the  rule  is,  and  it  should  be  impera- 
tive, that  the  fees  belong  to  the  Pector  of  the  Parish. 
A  Clergyman  whom  he  has  invited  to  officiate  for  him 
sliould  be  satisfied  with  receiving  the  compliment. 

Wardens  and  Vestrymen  are  sometimes  at  a  loss  to 
know  when  to  offer  a  fee  to  a  Minister  who  officiates  oc- 
casionally for  the  Parish  :  and  by  what  rule  to  measure 
the  same.  The  rule  is  this,  that  whenever  a  Minister 
officiates  by  theb^  request ^  he  should  receive  a  fee ;  and 

50 


590  ^^^   PASTOR  A    GENTLEMAN. 

it  should  be  the  same  in  amount  that  they  would  have 
paid  their  Pastor  for  the  same  service,  calculated  by  the 
ordinary  salary. 

As  it  is  the  general  rule  of  courtesy  of  the  medical 
profession  not  to  charge  Clergymen  for  medical  attend- 
ance, a  Clergyman  should  never  receive  a  fee  from  his 
medical  adviser.  It  should  be  arranged  that  a  Phys- 
ician who  acts  by  this  generous  rule  should  receive  all 
spiritual  ministrations  of  his  Pastor  as  a  free  gift  from 
the  Parish.  Clergymen  whose  means  are  ample,  will 
do  well  to  decline  such  gratuitous  services,  on  the 
Grround  that  the  rule  was  formed  when  salaries  were 
very  small,  and  was  intended  to  supplement  insufficient 
salaries. 

The  reciprocity  of  courtesy  will  be  an  unfailing  guide 
for  a  Clergyman  in  deciding  this  class  of  questions. 


The  Minister  should  ever  bear  in  mind  that  he  is  the 
Ambassador  of  Christ.  He  is  the  representative  of  the 
Heavenly  government.  He  is,  or  ought  to  be,  the  first 
gentleman  in  his  community.  And  while  his  position 
requires  untiring  watchfulness  lest  he  should  dishonor 
it,  and  the  utmost  meekness  because  of  his  conscious 
unworthiness  to  represent  so  holy  a  Master,  he  should 
never  fail  in  the  courtesies  which  are  characteristic  of 
the  gentle  manners  of  that  Kingdom,  which  is  not  of 
this  world,  and  towards  which  it  is  his  part  to  draw  all 
men. 


A   PASTOR'S    WIFE.  59 1 

A  Pastor's  Wife. 

He  that  findeth  a  good  wife  receivetli  a  rich  blessing 
from  the  Lord.  It  is  true  in  the  clerical  profession, 
above  all  other  professions  or  businesses  of  life,  that  a 
wife  makes  or  mars  a  Minister's  usefulness.  Tupper  says, 
"  Pray  for  your  wife  !  she  is  somewhere.''  Like  a  good 
deal  of  proverbial  philosophy,  that  part  which  breathes 
the  spirit  of  Holy  Scripture  is  the  most  valuable.  For, 
in  so  important  an  action  as  the  choice  of  a  Avife,  the 
Bible  itself  has  taught  us,  (as  in  all  things,)  to  pray  for 
this  God's  gift.  A  Minister  who  in  this  matter  allows 
himself  to  be  influenced  only  by  impulse,  who  does  not 
seek  guidance  from  our  Father  in  heaven,  and  who  can- 
not or  will  not  decide  under  the  restraints  of  discreet 
judgment,  deserves  little  sympathy  if  his  happiness  or 
usefulness  should  be  forfeited. 

So  supremely  important  is  this  subject  that  I  venture 
this  one  suggestion.  Neither  marry,  nor  trammel  your- 
self with  an  engagement,  until  after  four  or  five  years  of 
experience  in  the  Ministry ;  indeed,  until  after  such  an 
interval  as  will  enable  you  reasonably  to  judge,  as  to  the 
character  of  work  which  God's  providence  intends  for 
you.  A  man  who  finds  himself  best  fitted  to  occupy  the 
retired  walks  of  Pastoral  life,  needs  a  wife  suited  to  the 
sphere  in  which  he  moves.  He  has  no  right  to  with- 
draw a  companion  from  society  in  which  brilliant  talents 
and  high  cultivation  fit  her  to  shine,  and  to  associate 
her  always  with  those  who  can  fully  appreciate  neither. 
A  good  wife  will  not,  indeed,  hesitate  to  accept  the 
more  retired  position :  and  most  admirable  is  the  bravery 
with  which  many  such  face  the  incongruity.     iSTor  is 


592  THE  PASTOR  A    GENTLEMAN. 

there  a  doubt  that  the  noblest  talents,  and  the  highest 
culture,  may  spend  themselves  profitably  in  raising  the 
tone  of  a  social  circle  in  the  most  humble  parish. 
But  the  better  work,  on  the  whole,  will  be  done,  in  such 
a  sphere,  by  a  woman  whose  habits  are  suited  to  the  so- 
cial condition  which  surrounds  her,  and  whose  elevation 
beyond  her  neighbors  is  only  such  as  not  to  create  envy, 
but  to  be  a  healthful  stimulus.  So,  a  Clergyman,  whose 
ministry  is  to  be  spent  in  the  larger  sphere  of  city  life, 
needs  a  companion  accustomed  to  the  amenities  of  a 
great  community,  and  is  fitted  to  meet  its  exigencies,  not 
only  intellectually,  but  by  ability  of  leadership.  Many 
a  Minister's  wife  who  has  known  nothing  in  early  days 
except  a  retired  country  home,  has  easily  transferred  its 
refinements  and  delicacy  of  feeling  to  the  broader  cur- 
rents of  society  in  a  city.  But,  in  these  cases,  a  peculiar 
wit  and  natural  capacity  have  made  the  most  of  oppor- 
tunity. On  the  other  hand,  many  a  pure  and  simple 
heart,  forced  into  such  a  situation,  has  found  its  happi- 
ness wrecked,  by  the  impossibility  of  conforming  to 
new  habits  a  life  which  was  patterned  on  less  artificial 
ideas.  Observation  in  the  office  of  a  Bishop  affirms, 
without  hesitation,  that  the  prospects  of  Clergymen  have 
been  often  marred  by  an  ill-assorted  marriage;  con- 
tracted, whilst  in  their  inexperience,  they  were  neither 
able  to  judge  discreetly  as  to  character  or  capabilities, 
nor  at  all  able  to  forecast  the  future  of  their  own 
position. 

These  hints  will  not  come  too  late  for  students  to 
whom  the  power  of  choice  is  still  left.  For  them  we 
repeat  our  caution — delay  your  choice  until  God's  provi- 
dence has  shown  what  sort  of  a  wife  you  need. 


A   PASTOR  FOR  LIFE.  593 

A  Pastor  for  life. 

I  have  reserved  until  the  last,  this  most  important 
suggestion,  that  the  Pastoral  tie  is  intended  to  be  indis- 
soluble except  by  death.     Our  Canons  are  based  on  it. 
It  pervades  the  beautiful  office  of  Institution :  an  office 
which  has  gone  almost  into  desuetude,  because  of  our 
modern  habits  of  looking  on  the  Pastoral  relation  as 
fragile  and  brief.     But  whatever  may  be  the  fault  of 
modern  sentiment  on  this  subject,  and  even  if  we  fail 
in  its  correction,  let  us  for  ourselves  appreciate  the  fact 
that  our  Lord  intended  this  tie  between  Pastor  and 
People   to   be   permanent;    and  let  us  strive  in  such 
manner  to  discharge  the  sacred  duties  of  the  office,  that 
it  may  be  unbroken  between  our  People  and  ourselves, 
until  death  us  do  part.    All  the  finer  sentiments  of  this 
relationship,  all  the  deeper  and  truest  intimacies  that 
spring  out  of  it,  all  the  holiest  sympathies  that  are 
created  by  it,  depend  upon  the  idea  of  its  permanence. 
Blessed  and  sacred  bond !  within  whose  gentle  attach- 
ments Pastor  and  People  walk  side  by  side  through  all 
vicissitudes.     Mutual  respect  passes  naturally  into  re- 
gard, regard  warms  into  affection;  and  that  affection 
takes  on  so  much  of  the  character  of  the  domestic  vir- 
tue, that  the  Parish  itself  becomes  a  family,  and  the 
highest  ideal  of  the  Church  on  earth  is  realized,  for  it 
becomes  the  Household  of  God. 


50* 


594  THE  PASTOR  A    GENTLEMAN. 


CONCLUSION. 

My  most  earnest  hopes  in  preparing  these  pages  will 
be  satisfied,  if  the  truths  they  announce,  and  the  experi- 
ences they  record,  shall  be  helpful  to  any  Brother  in  the 
Ministry,  or  who  is  approaching  it.  I  have  written 
what  I  needed  to  have  known,  but  was  not  taught,  be- 
fore I  entered  the  Ministry.  Without  instruction  in 
the  details  of  the  Pastoral  office,  and  only  possessed 
of  a  few  general  principles  for  guidance,  I  was  left 
to  work  out  the  gravest  problem  of  life — a  Pastor's 
responsibility. 

Whether  this  attempt  to  supply  a  lack  will  prove 
helpful,  time  will  show.  It  is  at  least  honest,  and 
brotherly.  In  the  spirit  of  humble  faith  '^  The  Pas- 
tor" is  committed  to  the  gracious  uses  of  God  the  Holy 
Ghost;  whilst  I  pray  that  the  sanction  of  our  chief 
Pastor,  the  Divine  Shepherd  of  the  sheep,  may  be  given 
to  this  effort  to  delineate  the  office  which  is  the  noblest 
earthly  type  of  the  imitation  of  Christ. 


APPEE"DIX. 


VISITING  BOOK. 

The  best  form  of  Visiting  Book  is  that  which  arranges  the 
names  of  Families  alphabetically,  devoting  one  page  to  each 
letter  of  the  alphabet.  The  columns  should  be  ruled  so  as  to 
show  the  number  of  visits  intended  to  be  made  in  each  year. 
The  visits  being  recorded  under  each  year  will  show  at  once  how 
well  the  rule  has  been  observed,  and  how  many  visits  are  still 
due.  It  is  well  for  a  Clergyman  to  have  within  daily  sight  a 
reminder  in  this  duty.  The  best  pocket  visiting  book  which  I 
have  seen  is  published  by  Dutton  &  Co.,  of  New  York. 


Three  visits  per 
year. 

Address. 

1878. 

1879. 

John  Smith. 

200  6th  St. 

Spring. 

Fall. 
V 

Winter. 

Spring. 

Fall. 

Winter, 
left. 

Adam  Swan. 

70  2d  Av. 

V 

i 

]/ 

V 

V 

Sarah  Swayne. 

Sage  Ct. 

ent'd  Dec. 

V 

V 

V 

BLANK  FOKMS. 

A  Pastor  should  be  supplied  with  printed  blank  forms  for 
several  purposes  ;  as  follows  : 

Baptism.— For  obtaining  accurate  information  as  to  the  full 
name,  date  of  birth,  names  of  parents,  and  sponsors  or  witnesses 
of  one  who  is  to  be  brought  to  Baptism. 

Confirmation.— Fov  obtaining  the  full  name  of  Candidates  for 
Confirmation. 

595 


596 


APPENDIX. 


Marriage. — For  obtaining  the  full  names  of  both  parties,  their 
ages,  the  woman's  father's  name,  and  the  witnesses  in  a  marriage. 
Blank  forms  of  Certificates  for  Baptism,  Confirmation,  and  Mar- 
riage should  be  on  hand  to  be  given  to  those  who  desire  them. 
A  blank  form  for  Transfer  of  a  Communicant  to  another  Parish 
should  be  at  hand  ;  and  should  be  given  whenever  it  is  known 
that  a  Communicant  is  about  to  remove.  By  waiting  for  the 
Communicant  to  apply  for  it,  the  Clergyman  generally  loses 
sight  of  the  person  ;  and  it  results  in  his  finding  his  Communion 
list  encumbered  by  names  of  individuals  no  longer  bona  fide 
members  of  his  parish.  When  a  Communicant  leaves  the  parish 
without  the  Minister's  knowledge,  it  may  not  seldom  be  due  to 
the  laxity  of  his  oversight,  and  the  want  of  systematic  attention 
to  the  duty  of  visiting. 

The  best  series  of  blank  forms  which  have  come  to  my  attention 
are  published  by  J.  H.  Carne  &  Co.,  Detroit,  Michigan. 


book:  of  services. 

An  interesting  and  valuable  record  of  his  services  may  be  kept 
by  a  Clergyman  with  very  little  trouble.  Let  it  be  arranged  on 
two  pages  which  face  each  other.     Thus,  on  the  left  hand  page : 


Date. 

D.M. 

D.W. 

D.  E.Y 

No.  of 
Services. 

No.  of 
Sermon. 

Text. 

Subject. 

1879,  Dec. 

25 

Th. 

Christm 

325 

270 

St.  L.xi.  13,14. 

Angels'  Song. 

On  the  right  hand  page : 

Name  of  Church. 

Place. 

Diocese. 

Extra  Ord.  or  Sacra. 

Remarks. 

St.  John's. 

Eversham. 

Non. 

Communion, 

Clear,  cold ;  full 
church.  70  corns. 

If  such  a  record  be  kept  accurately  from  the  day  of  one's  Or- 
dination, it  will  furnish  a  grateful  memorial  when  he  shall  have 
reached  the  days  at  which  his  vigor  will  begin  to  fail. 


THE  PASTOR'S  PRACTICAL  LIBRARY.        597 

YESTKY,  PEEACHEK'S   BOOK. 

A  record  of  every  one  who  has  preached  in  St.  Andrew's 
Church,  Philadelphia,  and  his  text,  has  been  kept  in  the  Yestry 
room  of  that  church  since  the  day  on  which  it  was  consecrated. 
The  record  is  signed  by  the  Preacher  himself.  It  forms  a  Regis- 
ter valuable  not  only  for  the  facts  contained  in  it,  but  for  the 
autographs  of  men  who  in  their  day  have  done  the  Church  good 
service,  during  the  last  half  century.  Similar  records  are  kept 
in  many  Vestry  rooms  in  our  churches.  They  are  almost  uni- 
versally found  in  the  larger  Parishes  in  England.  The  practice 
is  strongly  recommended.  In  forming  the  Book  a  page  should 
be  devoted  to  each  day  of  the  Ecclesiastical  Year  ;  so  that  the 
record  of  each  Lord's  Day,  and  Festival  and  Fast  shall  stand  by 
itself,  showing  the  manner  of  its  celebration  from  year  to  year. 

THE  PASTOR'S   PRACTICAL  LIBRARY. 

A  full  supply  to  be  kept  on  hand  for  the  following  purposes  : 

Minister's  daily  hand-books. 

For  Lay  reading. 

For  Cottage  reading. 

For  Sunday-School  Teachers. 

Family  Worship. 

The  Protestant  Episcopal  Church. 

Instructions  as  to  Baptism. 

Instructions  as  to  Confirmation. 

Instructions  as  to  Holy  Communion. 

Intelligent  Unbelief— Scepticism. 

Ignorance. 

Carelessness. 

Conviction. 

Conversion. 

Christians — to  encourage  progress. 

Christians — to  encourage  spirituality. 

Christians — to  guide  in  practical  work. 

Christians — to  help  under  temptation. 

Christians — to  instruct  or  comfort  under  affliction. 

Christians — to  strengthen  or  solace  in  sickness. 

Backsliding. 

Mistaken  Profession. 


598  APPENDIX. 

THE   PASTOK'S  PKACTICAL   LIBEAKY. 
Minister's  Daily  Hand-Books. 

Brown's  Scripture  Selections. 

Bolles'  Vade  Mecum. 

Hobart's  Manual. 

Manual  of  Pastoral  Visitations.     (Parker.) 

Bather's  Ministerial  Duty. 

Notes  on  Nursing.     (Nightingale.) 

Griswold,  Social  Prayer  Meeting. 

Vaughan's  Addresses  to  the  Young  Clergy.     (Macmillan.) 

Moore,  Thoughts  on  Preaching. 

Ordination  Addresses,  by  the  Bishop  of  Oxford.    (Wilberforce.) 

Mcllvaine's  Work  of  Preaching  Christ. 

Westcott's  Canon  of  New  Testament.     (Macmillan.) 

Westcott's  Introduction  to  Study  of  the  Gospel.    (Macmillan.) 

Hard  wick,  Christ  and  other  Masters.     (Macmillan.) 

Wayland's  Moral  Science. 

Wharton's  Medical  Jurisprudence. 

Hugh  Davy  Evans  on  Marriage.     (Hurd  &  Houghton.) 


For  Lay  Beading. 

The  Homilies. 

Bishop  Mcllvaine's  Select  Family  and  Parish  Sermons. 

Norton's  Sermons.     (Whittaker.) 

Bradley's  Sermons. 

The  Alton  Sermons  by  Hare. 

Sermons  by  Eev.  Henry  Blunt. 

Lewis'  Sermons.     (W.  H.  Lewis.) 

Eyle's  Brief  Addresses. 

Lefroy's  Pleadings  for  the  Church.     (Eivington.) 

Melville's  Sermons. 

Sermons  by  Eev.  Edward  Cooper. 

Norton's  King's  Ferry  Boat.     [For  children.) 


THE  PASTOR'S  PRACTICAL  LIBRARY.        599 

For  Cottage  Beading. 
Bunyan's  Pilgrim's  Progress. 

Cottage  Lectures  on  Pilgrim's  Progress.     (A.  T.  S.) 
Blunt's  History  of  Christ. 
Blunt's  History  of  Elisha. 
Blunt's  History  of  St.  Paul. 
Blunt's  History  of  St.  Peter. 
The  Dairyman's  Daughter.     Tract 
Shepherd  of  Salisbury  Plain.     T7'act. 
The  Lighted  Valley.     Tract. 

Annals  of  the  Poor,  by  Leigh  Kichmond.     Tract. 
Village  in  the  Mountains.     Tract. 
Henry  and  his  Bearer.     Tract. 
"Watchmaker  and  his  Family.     Tract. 
David  Baldwin.     Tract. 
George  Lovell.     Tract. 

Little  Jane  ;  or,  the  Young  Cottager.     Tract. 
Swiss  Peasant,  by  Cassar  Malan.     Tract. 
We  must  live  ;  on  temperance.     Tract. 

Foe,  Sunday-School  Teachers. 
Tyng's  Forty  Years  in  Sunday-School. 
Todd's  Sabbath-School  Teacher. 
Dixon  &  Smith  on  Catechism. 
Eleven  Months  in  Horeb.     (Kandolph.) 
Church  in  the  Wilderness.     (Kandolph.) 
Bible  Dictionary.     (American  Sunday-School  Union.)  . 
Moulton's  Hist,  of  English  Bible.     (Cassell). 
Barnes'  Notes. 

American  Tract  Society,  Commentary. 
Cruden's  Concordance.     (Lippincott.) 
Brown's  Concordance.     {Small.) 
The  Speaker's  Commentary.     (Scribner.) 
Butler's  Bible  Keader's  Commentary.     (Appleton.) 
Scott's  Commentary. 

Dean  Stanley's  History  of  the  Jewish  Church. 
Dean  Stanley's  Palestine. 
Farrar's  Life  of  Christ. 
Howson  and  Conj^beare,  Life  of  St.  Paul. 


(JOO  APPENDIX, 


Family  Wokship. 
"Walker's  Church  in  the  Family.     (Rivington.) 
Wain  Wright's  Family  Prayer. 
Oxenden  and  Ramsden,  Family  Prayer. 
Bickers teth's  Family  Prayer. 

The  Protestant  Episcopal  Church. 

Onderdonk  and  Barnes. 
Clark's  Walk  about  Zion. 
Kipp's  Double  Witness. 

Garrett's  History,  Continuity  of  the  Church.     (Whittaker..) 
Shirley's  Church  in  the  Apostolic  Age.     (Macmillan.) 
Hardwick,  Christian  Church,  Middle  Ages.     (Macmillan.) 
Hardwick,  Christian  Church,  Reformation.     (Macmillan.) 
Bishop  White's  Memoirs  of  the  Church. 
Shinn's  Questions  about  our  Church.     (Whittaker.) 
Shanklin,  some  Objections.     (Whittaker.) 
Westcott's  Bible  in  the  Church,  (historical.)     (Macmillan.) 
De  Tessier,  The  House  of  Prayer,  [exposition  of  the  Services.) 
(Macmillan.) 

Vaughan's  Liturgy  and  Worship,  (Ch.  Eng.)     (Macmillan.) 
Chapman's  Sermons. 
Wilmer's  Manual. 
Hobart's  Apology. 

Baptism. 

Sprigg,  Baptism  of  Infants. 
Hall  on  Baptism. 
Bickersteth  on  Baptism. 
Slicer  on  Baptism. 

Confirmation. 

Tyng  on  Confirmation. 

Mcllvaine  on  Confirmation. 

Wilson's  Manual  on  Confirmation. 

Shinn's  Manual  of  Confirmation.     (Whittaker.) 

Vaughan  on  Confirmation.     (Macmillan.) 

Pay  thy  Vows,  by  Bedell. 


THE  PASTOR'S  PRACTICAL  LIBRARY.        601 

Eenunciation,  by  Bedell. 
Dixon  and  Smith  on  the  Catechism. 
McClear,  Catechism.     (Macmillan.) 
Kamsey's  Catechiser's  Manual.     (Macmillan.) 
Pastor's  Testimony,  by  J.  A.  Clark,  D.D. 


Holy  Communion', 

Hannah  More's  Private  Devotions. 
Tracts  on  Self-Examination. 
The  true  Christian,  by  James. 
The  Lord's  Supper,  by  Bickersteth. 
Goulburn's  Personal  Eeligion. 
Thomas  a  Kempis.     (Lippincott.) 


Intelligent  Unbelief — Scepticism. 

Great  Question  answered  by  Boardman. 
Importance  of  Consideration.     Tract. 
Philosophy  of  the  plan  of  Salvation. 
The  Christ  of  History.     Divinity  of  Christ. 
Inspiration  of  Scripture  and  its  Interpretation,  by  Bishops 
Browne  and  Ellicott.     (AVhittaker.) 
Westcott,  Bible  in  the  Church,  {historical.)     (Macmillan.) 
Credentials  of  Christianity.     (Whittaker.) 
Mason's  Divinity  of  Christ. 
Jones  of  Nayland. 

Eock  of  Ages,  Bickersteth  [introd.  Huntington).     (Dutton.) 
Butler's  Analogy. 
Mcllvaine's  Evidences. 
Keith  on  Prophecy. 
Chalmers'  Astronomical  Sermons. 
Argyle's  Eeign  of  Law. 
McCosh  on  Divine  Government. 
Theology  of  Invention. 
Dick's  Philosophy  of  a  future  state. 
Principalities  and  Powers. 

Popular  Objections  to  Eevealed  Faith.     (Eandolph.) 
Birk's  Difficulties  of  Belief.     (Macmillan.) 
2a  51 


602  APPENDIX. 


Ignorance. 

Startling  Questions,  by  Kyle.     Tract. 
Come  to  Jesus.     Tract. 
The  Great  Change. 
Mercien's  Natural  Goodness. 
Pike's  Persuasives  to  early  piety. 


Carelessness. 

Living  or  Dead,  by  Ryle.     Tract. 
Wheat  and  Chaff,  by  Eyle.     Tract. 
Do  you  want  a  Friend  ?     Tract. 
Come  and  Welcome.     Tract. 
Awake,  thou  Sleeper,  by  Clarke. 
Morrell's  Seven  Counsels.     Tract. 


Conviction. 

Anxious  Inquirer.     (Palmer.) 

Counsels  for  the  Awakened.     Tract. 

Eight  Choice.     Tract. 

Way  of  Salvation  made  plain,  by  Bickersteth. 

The  Wedding  Garment.     Tract. 

Inquirer  directed.     Tract. 


Conversion. 
The  Great  Change. 
Advice  to  Young  Converts. 
Manly  Piety. 

The  True  Christian,  by  James. 
Preciousness  of  Christ. 
Precious  things  of  God. 
Christ  on  the  Cross,  by  Stevenson. 


THE  PASTOR'S  PRACTICAL  LIBRARY.        603 

Christians — to  encourage  progress. 

Townsend's  Bible. 

"Waymarks,  by  Dr.  Bedell. 

Hannah  Mere's  Practical  Piety. 

Guide  to  the  Young 

Christian  Youth's  Book,  by  Brownlee. 

Christian  Duty,  by  James. 

Pike's  Guide  to  Young  Disciples. 

Advice  to  a  Young  Christian. 

Bickersteth  on  Prayer. 

Christ  our  Example. 

Fellowship  with  Christ. 

Eighteousness  by  Faith,  by  Mcllvaine. 

Goulburn's  Personal  Religion.     (Rivington.) 

Interior  Life,  by  Upham. 

The  Divine  Life,  by  Craik.     (Dutton.) 

Memoirs  published  by  E.  K.  S. 

Goode's  Better  Covenant.  , 

Memoir  of  Rev.  Dr.  Gregory  Townsend  Bedell. 

Memoir  of  Susan  Allibone.     (Lippincott.) 

Memoir  of  Miss  Newton. 

Memoir  of  Leigh  Richmond. 

Memoir  of  Wilberforce. 

Memoir  of  Captain  Hedley  Yicars. 

Christians — to  encourage  spirituality. 

Questions  and  Counsels.     Tract. 
Instructions  for  Self-Examination.     Trad. 
The  Preciousness  of  Christ. 
Meditations  on  Prayer,  by  Hugh  White. 
Phillips'  Love  of  the  Spirit. 
The  Tongue  of  Eire. 
Gethsemane  and  Calvary. 
Lessons  at  the  Cross. 
Christ  our  Example,  by  Stevenson. 
Buchanan  on  the  Holy  Spirit. 
Gurney's  Love  to  God. 
Flavel  on  Keeping  the  heart. 


604  APPENDIX. 

Christian  Retirement. 

Memoir  of  Payson. 

The  Christian's  Secret  of  a  happy  life. 

Goulburn's  Pursuit  of  HoHness.     (Rivington.) 

Goulburn's  Holy  Catholic  Church.     (Rivington.) 

Upham's  Life  of  Faith. 

Private  Prayer,  Ven.  Alwyne  Compton.     (Whitaker,  Lond. 

Gurnall's  Christian  Armor. 

Leighton's  Works. 

Praise  of  the  Holy  Spirit,  by  Scribner.      Randoli^h.) 


Christians — to  guide  in  practical  work. 

Little  Things  in  my  life.     (E.  K.  S.) 

Systematic  Charity.     Tract. 

Abbott's  Way  to  do  good. 

Christian  Duty,  by  James. 

English  Hearts  and  Hands.     (Carter.) 

Missing  Link.     (Carter.) 

Haste  to  the  Rescue.     (Carter.) 

Ragged  Homes.     (Carter.) 

Women  Helpers  in  the  Church.     (Lippincott.) 

Memoirs  of  Martyn.     (E.  K.  S.) 

Memoirs  of  Brainard.     (E.  K.  S.) 

Memoirs  of  Howard.     (E.  K.  S.) 

Memoirs  of  Hoffman.     (E.  K.  S.) 

Memoirs  of  Bishop  Patteson. 

Memoir  of  Catharine  Tait.     (Macmillan.) 


Christians — to  help  under  temptation. 

Doubting  encouraged.     Tract. 

Do  I  grow  in  grace  ?     Tract. 

Joy  and  Peace  in  believing. 

Contest  and  Armor,  by  Abercrombie. 

Man  of  Eaith. 

The  Lord  our  Shepherd,  by  Stevenson. 

Perfect  Love,  by  Stevenson. 


THE  PASTOR'S  PRACTICAL  LIBRARY.       605 

Christians — to  instruct  or  comfort  in  affliction. 

Buchanan  on  Affliction. 

Christian  Consolation,  by  Kev.  Dr.  Alexander. 

Gray's  Eecognition  of  Friends.     (Whittaker.) 

Thoughts  of  Peace. 

Bonar's  Night  of  "Weeping. 

It  is  well,  by  Bedell. 

It  is  I,  by  Hall. 

The  Mount  of  Olives. 

Family  of  Bethany. 

Early  Lost,  Early  Saved. 

The  Kefiner. 

Sympathy  for  Mourners. 

The  Awakening. 

Heaven  ;  or,  the  Sainted  Dead. 

Baxter's  Saints'  Best. 

Christians — to  strengthen  or  solace  in  sickness. 

Sickness,  its  Trials  and  its  Blessings. 
Songs  in  the  Night. 
Morning  and  Night  Watches. 
The  Heavenly  Home. 

Backsliding. 

Winslow  on  Declension  and  Kevival  of  Eeligion. 
Hodge's  "Way  of  Life. 

Mistaken  Profession. 

Startling  Questions.     Tract. 
Living  or  Dead.     Tract. 
Have  You  ?     Tract. 
Wilberforce's  Practical  Yiew. 


51* 


THE  SCHEME  AND  INDEX. 


Public     Instruc- 
tion is  by 


I.  INSTRUCTION  is  either  Public,  or 
Social. 

CatecMsing,  p.  57, 
■which  is  treated 
as  to  its 


Confirmation,  p.l02 
which  is  treated  - 
as  to  its 


A  Pastor's  work  lies  in  the  three  Departments  of — 

I.  INSTRUCTION,  p.  55.    II.  ADMINISTRATION,  p.  383.     III.  DISCIPLINE, 
p.  560. 

PAGE 

Definition 57 

History 57 

Value 62 

Duty 74 

Subject 76 

Methods 90 

History 109 

Authority 117 

Intention 126 

Candidates 131 

Qualifications 140 

Benefits 144 

Intellectual  Preparation 150 

Spiritual  Preparation 154 

Subsequent  Instruction 170 

Definition 203 

History 204 

Right  Estimate 210 

Danger  of  depreciating 219 

Object 225 

Method 227 

("Positively 237 

(Negatively 251 

Power 2f)l 

Matter 270 

Style 277 

Manner 297 

Expository 316 

Topical 317 

Illustrative 317 

Doctrinal 319 

Experimental....  324 
Practical 324 

(Scriptural 327 
Decided 332 
Proportionate...  333, 
Discriminating..  334 
Individualizing.  335 
337 


Preaching,  p.  203, 
which  is  treated 
as  to  its 


Social      Instbuc- 
TioN  is  by 


f  Cottage  Lectures, 
p.  375. 

Bible  Classes,  p.  377. 

Teachei-s''  Meetings, 
p.  378. 

Prayer  Circles, 
p".  379. 


Subject. 


Species. 


Characteristit. 


Texts 

Preparations 354 


606 


THE  SCHEME  AND  INDEX. 


607 


THE   SCHEME   AND   l^Jy-^^.— {Continued.) 


PAGE 


n.  ADMINISTRATION  is  either 
Pastoral  or  Parochial. 

'  Sacrarne7its,  p.  388. 


Visiting,    which    is 
treated  as  to  its 


Pastoral   Admin- 
istration is  in 


Treatment  of  vary- 
ing cases. 


The  Sunday-School, 
which  is  treated 
as  to  its 


Direction  of  activi- 
ties, which  is 
treated  as  to  its 


Parochial  Admin 
iSTRATiON  refers  ■ 
to 


III.  DISCIPLINE 
is  treated  as  to  - 
its 


Relations  to 


Dviies  as  to 


Causes,  p.  573. 
Modes  of  procedure, 

Penalties,  p.  578. 


Definition 389 

Duty  391 

Advantages  to  .he  {g«-;;:::;::J^« 

Difficulties 400 

{Whole 406 
ffflic;;d.:::::::::::::t3S 
Troubled 432 

The  Ignorant 441 

Careless 443 

Self-Righteous 445 

Sceptical 448 

Awakened 455 

Convicted 457 

Outsetting 461 

Professing  Christian 465 

Maturing  Christian 468 

Progressing  Christian 469 

Tempted  Christian 470 

Afflicted  Christian 473 

Christian  in  sickness 475 

Christian  in  insanity 475 

The  Backslider 482 

The  Mistaken  Professor 483 

The  Pastor's  relation 489 

The  Pastor's  responsibility 489 

Teachers     I  Their  Qualifications 494 

xtacuers.    |  Their  Preparations 496 

Departments 502 

Objects 503 

Means 506 

Methods 508 

Helps 613 

(Definition 517 
History 517 
Lay  Element 522 
Departments 524 
Methods 525 

Vestry 537 

Wardens 543 

Organist 543 

Persons.      \  Choir 544 

Sexton 546 

Active  Helpers 547 

,Poor 547 

(Church  Building 548 
Parsonage 549 
Grave  Yard 550 
Funds 550 
Collections 550 

rPublic  Prayers 555 

-j  Offices  of  religion 563 

(Preaching..... 563 

p.  575. 


Date  Due 


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